BF 




Qass^ 



Book. 



COPYRIGHT DEPOSIT 



L I G H T <zA&rz/<* 



SPIRIT WORLD. 



COMPRISING A 



Smes of Jlrticlca 



CONDITION OF SPIRITS, 



DEVELOPMENT OF MIND IN THE RUDIMENTAL 
AND SECOND SPHERES. 



Being written wholly by the control of Spirits, without 

any volition or will by the Medium, or any 

thought or care in regard to the matter 

presented by his hand. 

C. HAMMOND, ^EDIUW, 



ROCHESTER, N. Y. 

Printed for the Proprietor, by 

W. HEUGHES, BOOK & JOB PRINTER, MAIN-ST, 

1852. 



^ 

V 



V' ^ 



Entered according to Act of Congress, 

BY CHARLES HAMMOND, 

In the Clerk's Office of the District Court of the United States 

for the Northern District of New York, October, 1851. 



INDEX, 



Rules, - 

Introduction, - 

Miracles, - 

Prophecy, - 

Deceiving Spirits, 

Witchcraft, ... 

Wisdom, - 

Worldly Wisdom, 

Works, - 

Works on Works, 

Circles, .... 

Circles on Circles, 

Condition of Circles, 

Union in Marriages, - . . 285 

Sins against Spirits, - . - 194 

210 
237 

Wisdom of Mediums, - - - 246 



• 13 

18 
23 
28 
35 
41 
48 
57 
92 
98 
169 



Repentance, 
Forgiveness, 
Wisdom of fl 
A Narrative. - - - - 265 



RULES, 



We would recommend the following rules to persons desirous of 
becoming Mediums : 

I. Sit one hour each day where no noise will attract attention. 

II. When sitting, concentrate the mind on the spirit from whom 

a communication is desired, until the hand is moved. 

III. When the hand is moved, neither aid nor resist its move- 

ment. 

IV. When the spirit desires to communicate, it will write without 

aid, to do which it is sometimes found necessary to im- 
press on the mind of the medium, the word intended to be 
written. 

V. When the impression is made, the hand will be moved to 

write the word as it is impressed on the mind. 

VI. When the word is written as impressed on the mind, the me- 

dium should not doubt, because doubt is what makes re- 
sistance. 

VII. When mediums resist, nothing reliable can be written. 

VIII. Some will be moved to write without impressions, and 
they will write slower than others, until they can be im- 
pressed. 

IX. Hold no controversy with any one on the subject of writing, 

and avoid all disputes. 

X. When the medium is moved to write, one hour only in each 

day should be spent, until directed by spirits. 

XI. When directions are given, the medium must be wise and 

obey. 

XII. The wisdom of the wise should control the folly of the un - 

wise. Therefore the medium would do well to concen- 
trate the mind on spirits of that circle capable of instruct- 
ing in the knowledge of God and the wisdom of heaven. 



INTRODUCTION. 



In offering this work to the public, the under- 
signed has no other motive than the disclosure of 
truth, and the welfare of mankind. I have never 
been anxious for public notoriety in any field of la- 
bor in which I have been engaged, and, the reader 
will pardom me, if I say, had I sought for public 
applause, I would have chosen a theme more favor- 
able to such purpose than I am apprehensive these 
new manifestations and revcalments by spirits will 
be likely to secure. Yet the truth is truth, and the 
opinions of men can never make it otherwise. With 
this conviction I have pursued the investigation of 
modern developments, resolved not to be deceived, 
nor deceive others. 

My first convictions were produced by vibrations, 
or sounds, accompanied by such sensuous manifes- 
tations as scattered all doubt of there being any hu- 
man agency or collusion in the matter. As these 
facts have been laid before the public, I will not re- 
peat them here. Suffice it to say, that what others 
do not know, or have not seen, weighs nothing 
against what I do know, because my senses must 
determine for myself what is true and what is false. 
What others may say, they will say on their own 
responsibility, and, when they know what I know, 
the matter which now is open to some discussion 
among minds will be settled beyond a cavil or 
doubt. 

In the month erf August, 1850, peculiar manifes- 
tations of spirits were made at my house. And, in 
the autumn of the same yer, (1850,) the inner doors 
were frequently opened and shut without the aid 



% INTRODUCTION. 

of human hands, and when no other force than 
spirits could have done it. In the month of No- 
vember my only child, a girl then between six and 
seven years of age, became a subject through 
whom spirits could manifest themselves. She was 
exercised in so extraordinary a manner, that we 
were not without some apprehensions for her safe- 
ty. The child was exercised by control of her 
limbs. Some manifestations of sounds were also 
given. At length, the violence with which she was 
exercised, induced us to visit a clairvoyant, to un» 
derstand, if possible, the reason for these peculiar 
manifestations, We were without intelligent re- 
sponses to inquiries, through the sounds at my house. 
During the interview, at Esq. Draper's, whose com- 
panion is regarded as a clairvoyant of more than or- 
dinary development, it was made known to Mrs. 
H. and myself, that no harm was intended the little 
girl. We requested them to desist, to which they 
responded that no harm would be done. The ob- 
ject seemed to be to exercise the girl for the benefit 
of her health, and induce us to make that visit. 

On the evening of the 20th of April, 1851, hav- 
ing retired to rest, I was surprised to find my right 
hand and arm move without any volition of my will. 
Being satisfied that spirits were present, I said men- 
tally, will the spirit take my hand and throw it for- 
ward over the bed clothes. Gently my hand was 
carried to the position I asked . Various other mani- 
festations were performed, until I gained a response, 
that they would control my hand so as to spell sen- 
tences by moving it along the alphabet. The next 
morning, I put the response to the test by taking the 
alphabet, when I found my finger drawn along the 
column until it reached the letter which was neces- 
sary to form a word, when it would suddenly stop. 
In this way spirits were able to communicate their 
thoughts and wishes to me. I was made acquaint- 



INTRODUCTION. XI 

ed with their designs, and what is still more strange 
to me their names ; for I must confess, that no 
names would have surprised me more. The au- 
thors of this book were to be my counsellors. And 
who were they that I should be the subject of their 
solicitude ? Names venerable it is true, yet obnox- 
ious to my prepossessions. They were minds who 
had shared in the world's favors and frowns, but 
their writings were no commendation to me. But 
it was not until June, 1851, that I had advanced to 
the condition of writing with their aid very rapidly, 
or correctly ; and then I found that our chirography 
was very much unlike. Indeed, all varieties of 
hand writing were displayed. Exact counterfeits 
of writing by persons with whom I was wholly un- 
acquainted, were every day occurrences. 

With the subject matter of this book, I was wholly 
uninformed, not knowing even the first word until 
my hand was moved and wrote it. When written 
I have often found the sentiment to contradict the 
convictions of my own mind. This has led me 
sometimes to suggest amendments, but I have uni- 
formly been unfortunate in that respect. The book 
was written without any will or volition, except that 
I consented to sit, and let my hand write as it was 
controlled by spirits ; and as it was written by 
them, so I have caused it to be published. Not a 
word, or sentence have I changed from the manu- 
script as they prepared it for the printer. The 
punctuation is partially my own. In the rapid 
manner in which it was written, being mostly writ- 
ten in the months of August and October, and often 
interrupted with visitors, it was not well punctua- 
ted. As near as 1 can now estimate the time re- 
quired to write this work, it was about equal to five 
weeks, and averaging ten hours each day. And 
even this portion of time has not been all occupied 
without obstructions, Visitors have broken up the 



XU INTRODUCTION. 

communication in the middle of senten£es and even 
words, but,on resuming my usual attitude, the hand 
has been moved, and the sentence or word comple- 
ted, as though no interruption had taken place. 

Whatever of merit or demerit this book possesses, 
the public must be judge. I claim nothing on my 
own account, save the credit to give it as it was writ- 
ten with my hand. And I may also add, that had 
I undertaken a work of this kind, I am quite sure 
it would have varied essentially in all its material 
parts ; because I found myself confounded on every 
page as it was written. But what I would say is, 
that as it is written so it is published, and whether 
others are wholly satisfied or not, I will say what 
is true, and that truth will not wrong itself. 

The writers of this book are well satisfied, as 
they inform me ; and what satisfies spirits I have 
no reason to complain of myself They are four in 
number, with two of whom I had the pleasure of an 
acquaintance when they were living. But the 
most part of the book was written by two spirits 
of a generation gone by, and whom I never knew, 
not having read their works, which are valued by 
man}^, and censured by others. Their names will 
appear in the conclusion of the work, but their sen- 
timents do not appear in this book, as I have under- 
stood them to have been held, while in the body. 
The reader will not even expect that they should, 
if the doctrine of progression be a truth. 

I will advise the reader that another work is in 
contemplation. They have suggested a wish to 
prepare a work on a subject which can not fail to 
interest all who have any confidence in the wisdom 
and power of spirits to communicate a knowledge 
of the truth to mankind. When it is written it 
will be published. 

C, Hammond. 

Rochester, October 31, 1851. 



MMkmlt^ 



Miracles are cf two kinds. Miracles are won- 
ders* Miracles are signs-, Miraclft are works. 
Miracles were Wrought in many places by Christ 
and his apostles. Miracles will be wrought by the 
apostles cf a spiritual philosophy. Miracles, won- 
ders, signs, end works, will be wrought to con- 
found the Wisdom of a caviling world, to estab. 
lish the truth of communications made by spirits in 
the second sphere, and deliver men and women from 
the yoke of ignorance, in less than one year. Mira- 
cles will be wrought to deliver men and women 
from the power of intolerance, priestly rule, infidel 
scepticism, Wrong and error of every form, as it now 
exists in all classes, and among all societies and 
churches. Miracles will be wrought, as they have 
been wrought in other ages, for the benefit of man. 
No one can withhold his convictions of a truth, estab- 
lished by miracles. Consequently, when miracles 
are wrought the truth will be established. 

Miracles have two objects. First, the benefit of 
the subject on whom the power Falls. Second, the 
good of those who witness the acts performed* 
When miracles shall be Wrought, scepticism, intol- 
erance, priestly rule, Wrong and error, must yield, 
must bow, must give way to the overwhelming 
force cf their destroyer. No one can doubt this. 
Let a miracle be wrought, such as the curing of 
the sick by the laying on of hands, such as the re- 
Istoring of sight to the blind, hearing to the deaf, and 
Strength to the decrepid, by which nature ever* 



14 LIGHT FROM THE 

comes prejudice, truth overcomes error, right over- 
comes wrong, and freedom overcomes servitude ; 
and, then, who will doubt the truth of spirit com- 
munications ? 

With miracles order will be restored, and, with 
miracles, disorder will be overcome. With mira- 
cles, wonders, and signs which will appear in wit- 
ness of the truth, the work of spirits will be vindi- 
cated. With miracles, apostacy from the primitive 
condition of nature and revelation will be rectified, 
and harmony reign instead of discord. With mira- 
cles, the vices, frauds, and wrongs of misguided men 
and women will be controlled. With miracles, the 
wonders of former ages will be repeated, and the 
repetition will convulse the minds of men with 
astonishment. With miracles, the ignorant will be 
saved from his ignorance, the errorist from his 
errors, the sinner from his sins, and the glory of 
God shall cover the earth with a new-born race, 
immersed in a philosophy which will sweeten the 
soul with everlasting fruition ; yes, with a solace 
that will mitigate the asperities of life, plant the 
rose where grows the thorn, sow the seed of hope 
where withers the frown of despair, and wipe the 
tear of sorrow, which visits the house of bereave- 
ment, from the cheek of mourning friends and sym- 
pathizing associates. 

We will make you a witness of wisdom from 
God ; yes, we will pour*out upon you a full mea- 
sure of inspiration from heaven. You will be in- 
spired to speak as Jesus felt moved to speak. You 
will have words which will be given you for utter- 
ance, from on high. You will be what others have 
been, a witness of the new philosophy. You will 
teach men how to live, how to act, and what to be, 
to enter the kingdom of holiness, without which no 
man can gain an entrance. You will open a door 
through which men will be saved from a condition 



SPIRIT WORLD. 



15 



in which nothing will work a change adequate to 
the mind's immortal rising, but the tidings we bring. 
You will write and preach as you will be moved by- 
spirits, whose works will test their affinity with God. 
You will proclaim liberty to the captives of igno- 
rance and bondage, and unfold intelligence which 
will emancipate the wise and unwise, colored and 
uncolored of every clime, from control by influences 
at war with nature and human happiness. 

When miracles shall be wrought by you as a me- 
dium of spirit power, the new dispensation will 
commence, the new era will begin, and when the 
new era begins, the old dispensation will vanish 
away. It will wax old. It will be consumed with 
a brighter day than ever dawned upon humanity 
— a day which will unfold the harmony of all 
conditions, all developments, all influences, all 
circumstances, all wills, desires, hopes, fears, anx- 
ieties, trials, and disappointments — a day which 
will blend in union the primary and celestial spheres 
— a day when communion shall become universal 
between spirits in and out of the body — a day when 
peace shall flow like a mighty flood, and deluge the 
whole earth and heaven with its glory — a day con- 
secrated to work, industry, and zeal for the good of 
all — a day when self and sin shall write their works 
no more on the temple of God — a day when mourn- 
ing and sadness shall be changed into joy and glad- 
ness, and the wail of broken hearts be exchang- 
ed for the anthem of eternal union. 

Then, spirits who have labored and toiled to bring 
men and women to a knowledge of the truth — spirits 
who have been decried as evil, because their works 
did not correspond with the wisdom of the world — 
spirits who have been untiring in their efforts to work 
a reform, — a change in the conditions of men and 
things, and who have experienced encouragements 
and discouragements at almost every step of their 



lo LIGHT 1'KUiU TII£ 

progress, will take the banner of wisdom, love, and 
liberty, and lead the great congregation onward and 
Upward to the beautiful temple where the bright 
angels dwell. Then, the winter of ignorance, the 
mildew of discontent, the servitude of intolerance 
and tyranny, the degradation of vice and crime, the 
visitations of retributive justice, the convulsions of 
eocial revolutions, the disturbance of nature's har- 
mony, the withered wants of the neglected, the 
wrongs of misguided ambition, the tears of sundered 
sympathy, and the malice of secret enmity, with 
secret works of shame, shall disappear before the 
sun of righteousness, like the morning mist before 
the rays of melting sunshine. 

Miracles are what we want. Miracles are What 
you and men in the body require to confirm the 
truth. Miracles will do what argument, and rea- 
son, and science can not do. We know what is 
wanted, what is needed; and, knowing, we ^hall 
adapt our miracles to the consummation of our great 
object, the good of man, individually and collective- 
ly. We shall touch the sick, and wither diseas ;. 
but, we shall not do this without a medium ; nor 
Bhall we do this with a medium whose Will is not 
entirely passive, whose mind is not in harmony with 
our desires, both in the intent and the means ; sc 
that the ratio of miracles, by different mediums, Will 
always correspond with the conditions that are indis- 
pensibly requisite. We shall work only miracles' 
as we can, and as is necessary. All will not be 
Qualified by us for this purpose. Some will in a 
Very short time. But others will possess other gifts. 
Each will have his appointed mission, his qualified 
mind for a corresponding sphere of duty, and all 
Will work for the good of all, when the revolution is 
complete. We say, revolution, for we mean to 
revolutionize the whole race of man ; we mean to 
overturn, and turn over, till We change the whole 



SPIRIT WORLD. IT 

face of worldly wisdom, till wc work a reform on 
the basis of eternal justice and truth, till compacts 
and agreements with the prince of darkness shall be 
dissolved, till the sky brightens with sunbeams of 
light from the world of wisdom, and till humanity 
shall rejoice in the fulness of a spiritual dispensa- 
tion. We mean to do more than this — we mean to 
clothe the race with garments that never soil — with 
works that never wring anguish from the soul — with 
charities that never think evil — with hopes that 
never perish — with unfoldings that never cease — 
with glories that never fade — with visions that never 
disturb — with consolations that eye, nor ear, nor 
heart has felt — and with comforts which no mind in 
the body can form anything more than an imperfect 
calculation of their true value. 



Prophetic inspiration is a clear sight of events 
which will occur ; it is a gift of rare occurrence. 
We say it is a gift, because all conditions of mind 
are simply gifts, though varying in each step of pro- 
gressive development. From infancy to manhood, 
and from manhood to old age, in all conditions we 
find what we term gifts ; indeed, each condition, or 
stage of progress, is a gift. 

When prophets wrote of future events, they were 
assisted by spirits of another sphere — they were 
impressed with the words which they wrote — they 
were moved, also, with power to write the words im- 
pressed on their minds. No impression is availa- 
ble, only as it facilitates that which is intended. 
Consequently, when spirits impressed the minds 
of men with the facts of future fulfilment, 
they moved them also to write those facts — they 
were moved, as they wrote, to write only what they 
did write — they were moved by spirits of capacity 
or power to move them, and move them as they 
would. There was no will, wish, or desire on their 
part to be moved, or to write any thing. If such 
will, wish, or desire had existed, then so many of the 
words as were induced by such will, wish, or desire, 
would have been the production of the men who 
wrote, and not of the spirit who controlled the writ- 
ing. In such an event, inspiration would be out of 
the»question. In such an event, there would be no 
spirit exercising control, but his own spirit. When 
man is moved by the will, wish, or desire of his own 



SPIRIT WORLD. 19 

Spirit, he is not inspired ; but when men are moved 
by the will of a superior spirit, to do that which 
they otherwise would not do, they are inspired by a 
power that controls the work performed. 

Inspiration is, therefore, the work of a spirit act- 
ing through a medium, or upon a medium to attain. 
a desirable result. In former ages, men spake and 
wrote as they were moved by a holy spirit. There 
was a movement associated with the inspiration. 
An inspiration, without a movement in word or deed,, 
would be an anomaly in philosophy. No absurdity 
need be greater. It supposes what is an impossi- 
bility in the nature of things. To inspire is to do 
something. To do is what we call work, and work 
is what we call motion, action. Hence, inspiration 
is, and must always be, accompanied by a power to 
do, to move, to work, to act. 

If men do, move, work, or act in obedience to 
their own will and wisdom, the work is theirs. It 
will not answer to call their work inspired, because 
it is the production of human will and wisdom. But 
if men be moved to do work, and to ac^ in 
obedience to the will and wisdom of a spirit, then 
the work wrought is the production of inspiration, 
through whatever medium it may be brought forth 
and completed. 

Inspiration is to imbue the mind with will, wisdom, 
and truth, to give effect to which, motion, action, and 
results follow. Now, inspired men "spake as they 
were moved," not without moving, but as "they 
were moved" by a holy and truthful spirit. There 
was a power exerted, a control exercised over the 
will and acts of those inspired. This proves that 
the ascendant power existed in the inspirer — in the 
spirit who cast thoughts, words, and facts into the 
minds of those who were qualified to discharge the 
office of a prophetic medium of truth to men. 

When men are inspired by a spirit, they must bs 
entirely passive to the will of him who inspires. 



20 LIGHT FROM THE 

The least collision of wills would induce a convul- 
sion sufficient to disturb the whole production con> 
tiemplated. Now, when a medium of prophecy is 
required, such, and such only, are sought for, by 
the inspiring spirit, as are in a passive state, in such 
a condition as to preclude the possibility of the 
slightest 'antagonism of wills, and who act only as 
Shey are acted upon in the performance of the pro- 
phetic office. No other medium would answer the 
purpose of communicating a knowledge of future 
©vents to mankind. 

Prophets are what inspiration makes them — are 
what spirits make them; we will say, they are what 
God makes them. Hence, they are mediums of 
superior intelligence, mediums of what spirits give 
them for the benefit of themselves and others. 
There is no such thing as self- progression — a de- 
velopment of mind unaided by others-. There is 
bo such thing as sejf-made men, because a thing 
©an not make itself. To make a prophet of a mind, 
requires what Is not original in the man, otherwise 
lie would be a prophet as he is. To make, implies 
& maker, and, when a man is made a prophet, he is 
made by a maker. That maker is not the man 
made, otherwise creation might have been made by 
itself — a doctrine too absurd to require argument 
for its overthrow with any philosophical mind. We 
say, then, when a prophet is made of a man, he Is 
made by a spirit, and that spirit must be a superior. 
Nothing inferior can control a superior, all con- 
ditions being considered. Hence, the making of a 
prophet is a work of super-human wisdom. It is a 
work which can only be performed by one compe- 
tent to a full realization of the design of him who 
controls the subject. 

In all that prophets differ from other men, the differ- 
ence is caused by a spirit who is as much superi- 
or, as the work is ffrcatev than what it otherwise 



SPIRIT WORLD. 21 

would have been. If a prophet be a medium of 
truth, to predict with unerring accuracy future 
events, these events must be clearly before the mind 
of the spirit, And that the spirit who inspires the 
prophet may know the truth which he pours into the 
mind of a receiver, he must be in possession of all 
the intermediate circumstances and influences 
which make up the result predicted. Prophets, 
therefore, unaided by a knowledge commensurate 
with all the intervening causes and consequences, 
will most assuredly fail in their predictions, and es- 
tablish their reputation, as wholly unworthy the con- 
fidence of honest men. 

When men in the body receive, as they may in a 
qualified condition receive, the wisdom which spirits 
of elevated circles possess, they will be prepared to 
announce future events with all the accuracy of 
past occurrences. And it should be understood, 
that men may in the present age be what men in other 
ages have been, and even more, if under the control 
of more wisdom which will, in those conditions, be 
found accessible by them. The time is not far dis- 
tant when old men shall prophecy, and young men 
shall learn wisdom. Those conditions requisite to 
the ushering in of a prophetic era are nearly consum- 
mated — the work is nearly complete — the mediums 
are chosen w r ith wisdom, and the result is sure to 
follow, as cause is sure to precede an effect. 

All spirits are not competent in wisdom to prepare 
mediums, much less predict the events of future 
generations. But some are qualified ; and, being 
qualified, are able to say, with unerring wisdom, 
that this generation shall not pass away before pro- 
phets shall arise in the land, imbued with the know- 
ledge requisite to unfold things of great interest to 
the world. And, among the events which will come 
to pass, is the complete subjection of human will to 
spiritual control, and the establishment of a king. 



22 LIGHT FROM THE 

dom on earth, based upon the immutable principles 
of nature. We shall see the fulfilment of this pre- 
diction, when wisdom exerts her sway over mind, 
and the light of superior spheres illumines the world 
with its effulgent beams. We shall see it when 
wisdom rules on earth as in heaven. We shall see 
it when the forces of mighty spirits interpose their 
authority for the welfare of earth's inhabitants. The 
day is not far distant. The morning light is break- 
ing, whole armies are concentrating, and the great 
day of redemption advances with electric speed to 
consummate the will and pleasure of God, by control - 
ing minds and working salvation in the condition of 
universal humanity. 



kmWm§ §jpMfe 



Deceiving spirits are those who deceive. To de- 
ceive is to disappoint. To disappoint is often to pro- 
duce wisdom. When disappointments occur wis- 
dom may be gained. When disappointments occur, 
the mind is sometimes corrected. It is only when 
they occur that men are reminded of their depend- 
ence on a superior power. A knowledge of such 
dependence, quickens the soul with gratitude for 
favors received and enjoyed. Minds will see 
that gratitude is what favors produce, but nothing 
will be considered a favor when the mind is insensi- 
ble to its dependence on the giver. 

Deceiving spirits in the body perform this office. 
They disappoint the expectations of those whom they 
allure. They cast discouragements in their path- 
way. They wound the aspirations of hope. They 
blight the prospect of the mind for good. They 
throw dejection over the soul. They scatter the an- 
ticipations of promise to the wind. They wake up 
despondency where waters of consolation were ex- 
pected. They weave a snare where birds of para- 
dise light to feed the world with welcome tidings. 
They weave a net where the angel of mercy comes 
with news from heaven to chase away the wrongs 
of ignorance. They weave a web where comes the 
messenger of light to dissipate the gloom of the grave. 
They work a work where the weary lie down to 
rest, where the sorrowful seek repose, where the 
disconsolate wish for relief, and the widow and or- 
phan pine in want. They work a wrong where 



24 LIGHT FROM THE 

wisdom is not. They work a wrong where truth is 
not. They work a wrong where the un foldings of 
wisdom from heaven have found no abiding place, 
where the silver stream of divine mercy dissolves no 
favors in thankfulness, where the intelligence of 
spirits warms no heart with gratitude, where 
dependence is in self, and self is.God, and where 
nothing is worshipped but the idols of human 
hands. 

When deceiving spirits work, the conditions 
which will impart vitality to their operations must 
be accessible to them. No mind, all conditions be- 
ing the same, will be accessible to the design of de- 
ceiving spirits, when under the control of that wisdom 
which is from above, which is pure, gentle, unsel- 
fish, impartial, and full of good fruits, which is in 
harmony with nature and the workings of God in 
nature, which is consonant with the development 
and consequent happiness of the whole brotherhood 
of man. No mind will be deceived by any spirit, 
not under the control of worldly wisdom, not under 
the control of ignorance, not under the control of 
selfish motives. No mind in the body can establish 
the assumption, that any spirit out of the body is 
under the control of all, or any of these influences. 
No mind can prove by any sophistry, however 
ing:nious, what is not true, without perjury on 
the part of the witness, or witnesses ; and proof, 
such as perjury, establishes nothing in controversy; 
it settles no assumption, it controverts, successfully, 
no truth, because it is of no weight in the result ; 
and, therefore, all testimony, conflicting with truth, 
is perjury on the part of the witness. In whatever 
attitude the witness may offer his testimony, under 
whatever pretext he may seek to conceal the truth 
or pervert the facts, one thing is clear, what is 
truth is truth. The witness neither makes the 
truth true by his disclosure, nor can he make the 
truth untrue by prevarication or concealment. 



SPIRIT WORLD. k 25 

Who, then, are deceiving spirits ? We have 
said, they are those who deceive, and we have said, 
those who deceive are those who are controlled by 
influences not found in the second sphere. And 
we mav repeat, that no one in the body can disprove 
this fact, which we offer from an experience of over 
fifty years in that sphere. No one will ever be 
able to contradict the fact which we have assumed 
to utter in the face of over one hundred mediums, 
through whom witnesses may be interrogated on 
this important statement, whose views, when in the 
body, were dissimilar to our own, and our own at 
variance with the eternal things of this sphere of 
existence. 

Where, "then, dwell deceiving spirits ? In the 
body. The rudimental sphere is the residence of 
deceiving spirits. And it is the misfortune of many, 
that they are often deceived by their own spirits. 
We know of some, at least, who have deceived 
themselves with the witnesses before ihcm. They 
have charged that upon the witness, which truthful- 
ly belonged to themselves. They have accused the 
witness of faults which were their own, and have 
tenacionsly held the witness in durance for crimes 
that never emanate from this sphere. They have 
decried the wisest and purest as evil, because they 
deceived themselves by presuming to judge of things 
and circumstances too far removed from their wis- 
dom to admit of a correct decision. They have 
speculated upon probabilities, and deduced conclus- 
ions unwarrantable by facts. They have not only 
deceived themselves, but, being deceived, have de- 
ceived others. They have spoken of spirits, as they 
do who think evil — as they do who see a mote, 
because the beam is in their own eye — as they do 
who are are devoted to gods made with hands — as 
they do who need instruction but heed it not — and as 
they do who despise a wholesome philosophy — the 



26 LIGHT FROM THE 

wisdom of a superior sphere— because the light of 
truth is not in them. Being deceived, they deceive 
others. 

No mind can work out a contradiction of these 
facts. They are as naked as they are public. 
From the day of spirit manifestations to the present 
hour, suspicion has rested on every effort made by 
messengers of this sphere ; and we have come to 
the conclusion, that such as are blind can not see, 
such as are deaf can not hear, such as are decrepid 
can not walk, and such as are aided, as we aid, 
need not be mistaken. We have come to the con- 
clusion, that they who will not see, must remain 
blind ; they who will not hear, must remain deaf ; 
they who can not walk, must be assisted ; but as- 
sistance must be, henceforth, acceptable, or it will 
not be offered. We have seen professions without 
practice. We have seen the beggar at the gate of 
the temple, and the priest without the gate. We 
have seen the rich and the destitute open their 
mouths for bread, and pray for the spirit to descend 
and give them that bread ; and we have seen the 
spirit descend and carry the precious boon, and the 
mouth of the suppliant was closed to receive it not. 
And why ? Alas ! they know not why ; but we 
shall venture to tell the why. 

Vice is never without excuse, will is never with- 
out an apology, and justice is never without its 
necessity. We will expose the whole secret — men 
are slaves. Men are what conditions make them, 
and conditions, such as appertain to the body, are 
conditions of servitude to some selfish gratification, 
or some fear of disapprobation. Men are tyrants 
and slaves — tyrants in government and discipline, 
and slaves in obeying such government and disci- 
pline. When the liberty of this sphere shall over- 
come the tyranny of the rudimental, men will not 
control the wisdom which will be manifest for their 



SPIRIT WORLD. 27 

good. They will not prejudge before they know, 
they will not presume to know when they are igno- 
rant, nor will they assert that to be evil which seeks 
the good of all, individually and collectively. It is 
this passion of premature judgment of things not 
understood, which has involved the conclusion, or 
produced it, that every thing incompatible with the 
condition of minds in the body, must originate with 
evil spirits. And it does in one sense, but not in 
the one usually understood. The evil of ignorance 
is disciplined by spirits of this sphere to renovate and 
prepare the mind for greater usefulness, and such 
means, and such only are employed by us as will 
produce this desirable result. No spirit has ever 
employed any other means than those required by 
the condition they sought to change. And when the 
result shall be unfolded, the truth of this statement 
will be verified. 



Witchcraft is always connected with deception. 
It can only be practiced by a deceiving spirit. It 
is selfish in its objects and aims. No spirit, in this 
sphere, is selfish ; consequently, witchcraft belongs 
to a condition where selfishness reigns, where igno- 
rance shields the performer from detection, where 
all things conspire to work in a secret manner the 
design of the worker, and where the secret works of 
darkness admit of no exposure. Nothing secret 
can be done in this sphere. Nothing is hidden from 
the inspection of spirits, and nothing can be conceal- 
ed from them which they desire to know. Decep- 
tion, therefore, belongs to a sphere where circum- 
stances prevent a disclosure of the work of deceivers. 

When the tricks of impostors shall he exposed, 
the means by which they deceive shall be under- 
stood, and the credulity of the ignorant shall be 
overcome, then wisdom will assert her sway over 
mind, and truth be sought as the grand object of 
human industry. No good can accrue to any one 
from what is not wise, nor can any one gain wisdom 
from that which is not true. We will explain. 
Witchcraft is a deception. It is a cheat. It is a 
delusion. It is false. It is worse than false. It 
does no good. It does much harm. Therefore, it 
is an evil which should be destroyed- 

When notions of witches and wizards prevailed, 
no man, or woman, or child was safe — all was in a 
state of jeopardy — all were every moment liable to 
penalties and pains. No one could escape the 



I I IVORLJ . 29 

pains and penalties suspected of such possessions. 
He who was concerned in what others- did not un- 
derstand, was without a good spirit, and under the 
Control of evil spirits. She who was in any way 
connected with operations which were inconsistent 
with the operations of popular understanding, must 
be subjected to penalties more unworthy of enlight- 
ened government than the barbarous cruelties of 
savage inhumanity. Such were the results of ig- 
norance on the one hand, and such were the effects 
of superstition on the other, that they need not here 
be recited by us. 

Instances of this once popular delusion surfeit the 
page of history. Even the Bible, venerated as a 
book of inspiration, contains allusions and warnings 
against witchcraft. It is there associated with the 
vilest crimes, which develope themselves in the 
work of minds. We find it classified with seditions, 
murders, drunkenness, and various other works 
of darkness. We will now answer our inquiry, 
What is witchcraf ? 

We have said, witchcraft is a deception, a cheat, 
and a delusion. It is a minister of misery, a work 
of an evil spirit, a war upon the happiness of man, 
a libel on the goodness of God, a wisdom that is 
devilish, a folly that is often unchecked, a craft that 
is worked by man. It is a work which is dark to 
the uninitiated, but clear to the performer. It is a 
work which has been attributed to spirits out of the 
body,Jbutit belongs to those in the body. Spirits of this 
sphere have no connection with it • "they do not aid 
it, neither will they permit the accusation to go un- 
rebuked and undenied. We will expose the secret 
of the whole matter in due time. « 

Interested individuals are not wanting who wish 
for some scape-goat to conceal their own abomina- 
tions. They have sometimes charged their follies 
upon those who are innocent, to excuse themselves 



SO LIGHT FROM THE 

from the censure of their own wrongs. They have 
sought a justification of their own misdeeds, when 
they could not find a better apology, by imputing 
their own iniquities to witches and wizards ; and 
yet more frequently their own wrongs to the devil. It 
is a covering worse than fig leaves for a guilty con- 
science. It is a phantom through which spirits can 
gaze. It is a lie which is not half told.' It is 
a work which may deceive the blind, but it can 
not deceive the revealer and judge of all works, and 
can find no approbation save in the chambers of 
superstition and credulity. But the witches and 
wizards of former days have not all vanished 
without a posterity. Their children have learned 
something from their father's experience, but their 
learning has not altogether finished its work. 

What are the works of witchcraft ? The witch of 
Endor is not alone in her achievements. We find 
witches who outvie her, who fairly eclipse her fame, 
who work into comparative insignificance the won- 
ders of her extraordinary genius. We find what 
those in the body do not find — men and women of 
high pretensions to respectability and refinement, 
canvassing all methods to force their works of de- 
ception into the minds of the credulous and unwary. 
They compass sea and land to propagate their de- 
lusion. They make the unsuspecting victims of 
their miserable pretensions, two fold more the chil- 
dren of deception than they were before. This is 
one species of witchcraft. 

We find men and women deceived by pretensions 
of sincerity, in matters of everlasting moment to the 
welfare of souls. We find them lured by men and 
women who have no confidence in their own declar- 
ations, men and women who pay absolution for 
their hypocrisy on an altar, consecrating to 
God thereon the blood of the innocent for the 
crimes of the guilty, by making the end justify the 



SPIRIT WORLD. 31 

means when there is nothing in the end but evil, by 
willing the means to another end than good — the 
selfishness of a deceived soul. We find men and 
women doing works of shame when darkness 
reigns, as though the watchman willed enjoyment 
in wrong, as though the sentries of heaven could 
expose no chastity violated, no widow or orphan 
neglected, no misery unmitigated, no corner un- 
visited by their guardian protection. We find what 
we call witchcraft in the merchandize which is 
made of men's bodies and souls, in the traffic of a 
gospel which was given to men without money and 
without price, in the acts and doings of legislative 
assemblies, in the contempt and ridicule of heaven- 
ly things, connected with which are consequences 
of everlasting importance ; and, especially, so far 
as the maifestations of this age of progress, in the 
knowledge of things eternal, is concerned. We 
will not stop here. Witchcraft moves in a mys- 
terious way its wonders, to accomplish its ends. 
It visits no hovel but to plunder, no dwelling but to 
sack, no habitation but to deceive. It avoids scru- 
tinizing investigation, and warns its votaries what 
to say and what to do. But has this any thing to 
do with witchcraft ? It has nothing to do but to ex- 
pose the work ot witches and wizards. Witches 
are sane, but selfish. Witches are witches, under 
whatever guise they wear. It is not so much the 
machinery as the production, that requires our coun- 
sel. It is not so much the manufacturer as the fab- 
ric that demands inspection. We have nothing to 
do with the machinery or the machinist ; it is the 
production we wish to change. And when men 
become wise enough to see the good from the bad, 
in the productions manufactured by the wisdom of 
witches and wizards in the great workshop of na- 
ture's machinery, they will be able to overcome the 
deception to which they are now exposed. It is the 



Wi LIGHT FROM THE 

work, the fabric, exposed to decoy, or concealed to 
allow the craft to circulate the industry of the inter- 
ested with which we have to do. We will do our 
duty. And, in the sequel of this work, we trust we 
shall not be complained of for want of specifications 
in our treatment of the disease. At this stage, we 
design only to write a synopsis of what we intend 
shall accompany the same more fully in detail, and 
without exciting the execration of those whose gain 
may be temporarily interested in concealment. We 
shall write only what concerns the everlasting 
well-being of man, regardless of the provoked indig- 
nation of those who have shared in the craft which 
we propose to investigate, and lay before the pub- 
lic. We will do good. We will do our duty. 
We will serve God, and we will serve him accept- 
ably by doing good to those who are under the con- 
trol of witches and wizards, that bind upon them 
grievous burdens, laden with the curse of ignor- 
ance and deception. 

Witchcraft in wizards is worse, if possible, than 
in witches. Wise men will do more harm than un- 
wise. Wise women will do more evil than unwise. 
Hence, selfish wisdom is justified by her children, 
as worldly wisdom is justified by worldly minds, 
So, works, good and bad, are justified or condemned, 
as the conditions of wisdom or ignorance prevail 
among men. So, what one man calls good, another 
calls evil. The pagan calls his idolatrous worship 
good, but the Christian calls it evil ; under what 
circumstances can a thing be good, which is evil 
under other circumstances ? When conditions are 
wrong, the thing is wrong, and what is wrong is 
not right. All depends on the conditions ; conse- 
quently, every thing has its appropriate time and 
place. And when the wisdom of God is seen, 
which wills both good and evil, which makes peace 
and creates evil, which makes darkness and ere- 



Sl'iRlT WOLiLu, 33 

ales light, which withholds and bestows, which con- 
fers and takes away, which inspires and withdraws, 
which makes alive and destroys, which writes with 
this hand and not with another, and which works 
miracles in one age, but not in another ; when the 
wisdom of the world can understand, why the gol- 
den harvest smiles in one land, and the hungry 
famine devours in another, why the avalanche 
buries its acres, and why the upheaving volcanic 
flres inundate whole cities and countries with the 
wrath of their eruptions, while the frame God rules 
In other climes, and the people live in worldly 
wealth and glory ; when they can understand the 
wisdom of these apparently conflicting conditions ; 
When they can reconcile what is apparently incon- 
sistent, and perceive a glorious harmony, wisdom, 
and love, in each and all of the varied phenomena 
of nature, in each and all of the conflicting con- 
ditions and circumstances which accompany the 
pilgrims of earth ; it will not be difficult to find an 
e&planation.of the doings of men and women who 
have harged evil upon spirits, because their com- 
munications have not all corresponded with their 
notions of truth and right, It will not be difficult, 
When the wisdom of God is understood, to under- 
stand why one is taken and another left, why one is 
Satisfied with the bread of angels and another perish- 
es, why one reaps and reaps what he has sov. n, 
and another sows not, and begs in harvest. 

When wisdom is understood, the felly of men 
\vill appear. But when "cunningly devised fables' 3 
are taken for the wisdom of God, the wisdom of God 
Will not be seen, nor will that wisdom be justified 
of men. Nothing inharmonious with the laws of 
God in nature, can be right or wise. Nothing con- 
flicting with the good of man, can be good and wise. 
Nothing is wise and good, but what is adapted to 
the conditions of human welfare, to the sours pro- 



34 LIGHT FROM THE 

gress in the knowledge of wisdom and truth. No- 
thing will contribute to such a result but the philo- 
sophy of truth, which is the wisdom of God manifest 
in his works. Nothing will control but power. 
Knowledge is power, wisdom is power ; and when 
knowledge, wisdom, and truth erect a temple, it 
will stand. It will stand, because nothing can 
overthrow wisdom, nothing can demolish fact ; and 
a work begun and completed on this foundation will 
stand forever. 

Wise men may wonder, ignorant men may cavil, 
and indolent men may rest, while we work to erect 
a temple without hammer or chisel, where wisdom 
may find an abiding place, where fools shall no 
longer hate knowledge, where wise men shall in- 
struct the less wise, where the witchcraft of unholy 
things, made unholy by misguided mind, which has 
misplaced them, shall weave no snare to entrap the 
worthy, and worthy minds will not have sought in 
vain for redress ; where wise men shall control 
what is best with prudence and moderation ; where 
the wants of the suffering shall not go unheeded, 
nor the cries of distress unrelieved ; where the 
voice of unkindness shall not grate as it rolls over 
the crushed affections of innocence, nor the groan of 
despair wither the flowers of hope; where control is 
universal and its effects beneficial, and where the 
millions of earth shall worship God, by doing, not 
saying merely, but doing good ; where the wide 
world shall be filled with wisdom, and wisdom shall 
rule in wisdom the witchcraft of wizards and 
witches, the ignorance and selfishness of men ; and 
when oil shall write what is wise is true to the de- 
sign of him who builds, who constructs, a temple of 
many mansions, eternal in the heavens. 



Wisdom is what is wise, and what is wise is 
wisdom. Wisdom is not folly, and folly is not 
wisdom. Wisdom is not selfishness, and selfishness 
is not wisdom. Wisdom is not evil, and evil is not 
wisdom. Wisdom is not of earth, and what is not 
of earth is heavenly. Wisdom is not of man, we 
will say, not of worldly man, for worldly men are of 
the wisdom of earth. Wisdom is not of will of 
worldly men, because such will is the production of 
worldly circumstances and influences. Wisdom is 
what God manifests. It is what God does. It is 
what God says. It is what nature reveals. It is 
what good developes. It is what reason approves. 
It is what truth confirms. It is what common sense 
justifies. 

But all is not wisdom which assumes the name. 
All is not reason which will approves. All is not 
truth which men believe. All is not right which the 
world justifies. Some things are right, others are 
wrong. It is the duty of all to determine the one 
from the other. It is the duty of all to determine 
this question for themselves. Each should deter- 
mine for himself, and not for another ; because 
what one sees, another may not see ; but the one 
who sees not, never should control the one who sees. 
He never can control the fact seen, and it is not 
wisdom to allow him. 

Spirits see what men in the body do not see. 
They know what the pilgrims of earth do not know. 
They have enjoyed the experience of both spheres. 



36 Liu ill From TiiiS 

Who, then, is wise ? The one who has experience. 
or the crie who has it not ? Nothing can be wise 
without knowledge ; but where is knowledge 1 If 
men search in the mdimental, what experience do 
they find of the celestial ? Where is the spirit who 
has reversed the order of progression, who has ex- 
changed the celestial for the rudimental. And could 
such a spirit be found, where is the wisdom of that 
spirit ? In the change ? No ; ncr in the condition 
cf the change. Change is alteration. Alteration 
Contemplates improvement, and improvement de* 
notes wisdom. All change, accompanied with wis* 
cloni, improves the thing changed*-— the reverse is 
folly;. 

When change does good— -makes the thing change 
fed better — more in harmony with the will of the 
Occupant or possessor — -more agreeable to desire- 
it is wise. Or, when change produces more enjoy- 
ment to individuals interested in the change, it is 
Wise ; and what is wise is a work of wisdom. All 
changes, however, are not wise, it was not wise 
for men to depart from the spirit and faith of the 
Beers and prophets of eternal truth. It was not wise 
for men to be overcome by idolatry — the work of 
jiagan and infidel hands. It was not wise for men 
to change a condition which was favorable to wis- 
dom, by inversing that condition and subverting the 
mediums of communication with spirits — a position 
enjoyed by the primitive church of Jesus. Neither 
is it wise for men to dispute;, that what has been 
done, may be done again. Hence, when men be* 
Come wise, when conditions are the same, wisdom 
Will appear, and gladden the earth with all the man- 
ifestations demanded by the change contemplated. 

Wisdom is wise in the adaptation of means to 
fends. It never betrays its trust. It never conceals 
its object, when that object is sought. It never 
rroifers assistance, when, it is not needed, It w*-^-: 



SPIRIT WORLD. 37 

justifies what the voice of nature condemns ; it 
never palliates what it censures — all of which wis- 
dom constantly sanctions. It sanctions only good. 
It sanctions the means which are necessary to con- 
trol the conditions for good. When means will not 
control a result, they are false, unwise, and useless; 
but when means work a result beneficial to the 
mind that is interested, no matter what they may 
be, it is wise to employ them. Thus, we learn 
what is folly, and what is wisdom. 

Wise men seek wisdom, but fools hate knowledge. 
Who, then, are fools? Who are wise in this genera- 
tion 1 Hear instruction, my son, and forsake not 
the counsel of a father. We are the fathers, the 
mothers, who speak from experience the wisdom of 
a superior sphere. We come to you in the light 
which you comprehend not. We come in the robe 
which you have not worn. We come in garments 
you have not made. We visit you in wisdom which 
is from heaven, in mercy not of earth, in love which 
mortals have never found with mortals. We come 
with glad tidings on our tongues, with the rainbow 
of promise over our heads, with the cup of salva- 
tion in our hands, with the wine of consolation to 
the mourner, and the balm of healing to the sorrow- 
stricken and despondent. How have you treated 
this message ? How have you learned wisdom ? 
Where have your hours of mirth, your days of vex- 
ation, your nights of discontent, been squandered 
or wasted to no profit ? Wisdom asks, where ? 
Where, we ask, have you sought and not found ? 
Where have you gathered but where you have 
sown ? and where have you found — where have 
, you not found the object for which you toiled ? 
I Alas ! vanity of vanities, all is vanity, but the wis- 
dom of heaven. Vanity has been found, as it has 
been sought. Wisdom has been found only as it 
has been sought. Can men gather what they have 
c 



38 LIGHT FROM THE 

not sown ? We find men gather what they sow. 
If they sow to the flesh, they will reap what the 
flesh yields ; but, if they listen to the spirit, they 
will receive the inspiration which is from heaven. 
Who, then, are wise ? Who are foolish ? Judge 
ye. Ours is not a mission of judgment ; for we 
find judgment rather than mercy where darkness 
reigns. But, we ask, who are wise ? who are un- 
wise ? The man who seeks wisdom is wise. The 
man who hates knowledge, who shuns the light be- 
cause his deeds are evil, who misimproves his op- 
portunities without investigating the truth from wis- 
dom's holy temple, who hears the voice of messen- 
gers from the Jerusalem which is above, but heeds 
it not ; who spurns the message from his presence 
because it contradicts his ignorance, his selfishness, 
his popularity, his worldly-minded ambition, his 
dogmatical assumptions, his official authority and 
power to rule those not under his supervision and 
watch-care, his voluntary contempt of things which 
he has not the courage to examine, nor the manhood 
to overthrow, his unfounded calumnies against the 
acts and doings of those whose benevolence and self- 
sacrifice he has reason to envy ; and above all, and 
worse than all, his consorting with the vile to in- 
jure the innocent, is the unwise man who builds 
his house on the sand ; and we verily know the day 
is not distant when the fall thereof shall be great. 
We know that " not every one who saith, Lord, Lord, 
shall enter" the holy city, but he who doeth the will 
of God, who hears instruction from the messengers 
of his mercy, who listens to the wisdom of a purer 
and holier life of godliness, shall gain what will fill 
his soul with delight, and change the well springs of 
no water into fountains of joy. 

We have seen the man, clothed in robes of offi. 
cial authority, leave the rudimental for the celestial 
sphere. We have seen his empty boasts of charity 



SPIRIT WORLD. 39 

torn in fragments by the piercing ray of divine light, 
and all his vain pretensions scattered to the oblivion 
of the past. We have seen the wise man come in 
the meekness of a lamb, with the robe of righteous- 
ness surrounding his whole soul ; and the conduct- 
ing messenger of pure wisdom escorting him to 
courts of collossal greatness and glory. Then, we 
said, behold the wise man who received instruction, 
and the unwise man who hated knowledge. Then, 
we said, who among us is wise ? Who among us 
seeks knowledge ? Who seeks for knowledge where 
it is not found ? And we turned our eyes to the 
rudimental, and saw men, and women, yea, and 
little children, rioting on the decayed fragments of 
a half pagan theology, torturing their bodies for the 
good of their souls, and wasting their money for 
that which satisfieth not. And lo ! we went to 
their relief. 

Wisdom is not justified by the unwise. Men are 
what they are. Men are children. Men will be 
children, till they are made men. We gave them 
instruction, but they hated our reproof, We offer- 
ed them advice, but they rejected our counsel. We 
told them our mission, but they spurned our offer- 
ing. We gave them good counsel, but they des- 
pised the words of fathers. Then, we said, " vanity 
of vanities, all is vanity" but the wisdom of God. 

Wisdom is wisdom. All is not wisdom. All is 
not folly. Wisdom wills good. Folly wills other- 
wise. One is right. One is wrong. Wisdom will 
do right. Folly will do wrong. He that is wise, 
let him take heed. He who is unwise, let him get 
wisdom. And let him get it where it is to be 
found. Let him not seek for it in the folly of fools, 
but in men of understanding, in spirits commission- 
ed by God to give light to those who grope in dark- 
ness. Let him cast-off the shackles, tear asunder 
the false robes, rend the galling chains, and burst 
the bonds that enslave his captive soul. Let him 



40 LIGHT FROM THE SPIRIT WORLD. 

launch his mind into the stream of wisdom flowing 
from the mountain of God, and bathe in the limpid 
waters, that he may be healed. 

Wisdom is not selfish. Wisdom is not partial. 
Human wisdom is both. Men are considered wise, 
but their wisdom is comparatively foolishness. 
Men are wise only as they gain knowledge. Men 
are unwise when they neglect what they need to 
make them wise, Men are wise when they do 
good— unw T ise when they do evil. Men are wise in 
what they know — unwise in what they do not know. 
Knowledge of God is wisdom. Knowledge is pow- 
er. Knowledge is good. Knowledge will save. 
Knowledge will cure. Knowledge will do what 
ignorance can not do. Hence knowledge of God 
is the wisdom of God, the power of God, and the 
goodness of God. Neither could wisdom exist 
without God. 

Wisdom is sometimes misunderstood. It is what 
wise men will see. It is what unwise men reject. 
When men do that which is a perversion of the 
laws of God, which govern mind and control mat- 
ter, it is unwise. When they do that which is in 
harmony with the laws of God, it is wise. Har- 
mony is union. Harmony is happiness. When, 
therefore, harmony shall prevail, disorder and un- 
happiness will be overcome , This is wise. This 
is our mission. This is our commission. This is 
our will, and the will of God. Hence, we are mes- 
sengers of God to work a work which will ever re- 
dound to the glory of God, because it will fill the 
universe with his praise, all souls with his wisdom, 
all minds with his truth, and all hearts with his love. 
And yet the unwise hate knowledge. 

But wisdom employs means. Wisdom seeks 
whaZ is good. Wisdom justifies what will do good. 
Folly opposes it. Folly will oppose it, but wisdom 
must prevail, because it is the power of God. Fol- 
ly must yield, because it is the power of fools, 



I 



Worldly wisdom is but another name for folly. 
It is but another name for ignorance. It is but 
another name for shame. It is but another name 
for perversion of what God and humanity require. 
It is but another manifestation of will. It is but 
another name for which no other name will give a 
correct vision. It is but another name for vice. It 
is but another name for evil. It is but another name 
for spiritual wickedness in high places, both in state 
and church. It is the will of man, undeveloped, 
unenlightened in spiritual knowledge. 

This worldly wisdom exists. It rules. It go- 
verns. It controls nations and individuals. It seeks 
not other's good, but its own. It is interested only 
in works of self-interest. No mind can be under 
its control without abusing itself, without abusing 
others, without contradicting the wisdom of God, 
without speculating on the ignorance of the weak, 
without denying the relation of cause and effect, 
without vindicating the works of mischief and wrong, 
without disturbing the equality of impartial justice, 
without sowing the seed of misery where true hap- 
piness should grow. It is without excuse or apolo- 
gy. It is without shame or decency. It justifies 
what wisdom condemns. It is a work wholly of 
men. It is a condition wholly of earth. It is a 
will not found in heaven. It is a desire not coveted 
by spirits. It is a wisdom not consonant with na- 
ture. It is a wisdom which is not wisdom. But it 
is coveted. It is worshipped. It is idolized. It is 



42 LIGHT FROM THE 

worse. It is wisdom in wisdom of wisdom in self- 
ishness. 

Worldly wisdom is understood by spirits. It will 
be exposed by spirits. It will be uncovered that it 
may be seen of men. We shall give it no mercy. It 
will receive its due — its just reward — a naked ex- 
posure, a true disclosure of its work among men. 
We will do with it as the good of man requires, and 
the salvation of the soul demands. We have seen 
men in the body selfish. We have seen this selfish- 
ness in many forms, some of which we shall lay 
before the public. 

We have seen men operating in worldly wisdom, 
who were nothing better than they should be. We 
have seen them profess one thing and do another. 
We have seen all professions disgraced, men and 
women disgraced, religion disgraced, and virtue and 
truth outraged to gratify selfishness. We have seen 
men and women consorting together in matters of 
worldly sensuality, in things which would not bear 
a recital, in craft which would uncivilize a barba- 
rian, in works which would tell the shame of the 
worker, in deeds which would disgrace a beast, in 
follies which would be more fitting the fool, in crimes 
which are revolting to minds of cultivation, and in 
seasons which acknowledge the error of their mis- 
guided reason. All for what ? All for sense, or 
rather no sense, but the sense of self. And why 
this self — this partial one ; Alas ! why ? Because 
the wisdom of men is folly, because ignorance con- 
trols, because will is undisciplined, because nature 
is misunderstood, because law is powerless, and 
powerless because wisdom in darkness sheds no 
light, because interest is not understood, because du- 
ty is neglected, because will is subject to lust, be- 
cause integrity is bartered for witchcraft, because 
industry is purloined for wizards in mischief, and 
because the true relation and brotherhood of man are 
not appreciated. 



SPIRIT WORLD. 43 

To rectify the disorders of society, to purify the 
world of self, to control all things in harmony, we 
write independent of selfish wisdom. No one can 
molest us, no mortal arm can reach us, no want of 
subsistence can control us, no fear of displeasure 
can subvert our intentions, and no rack, nor prison, 
nor gibbet, nor fire, nor sword, nor worldly wisdom, 
can mingle their influences to change the workings 
of our high resolve. We will write as we will, and 
this medium has not the power to refuse what we 
will to be done. Such we intend shall be the con. 
dition of all men. And, when that condition shall 
be attained, the inhabitants of earth will no more 
say, "Know, the Lord," will no more say, "I am 
sick," will no more work the witchcraft of wizards, 
will no more be disturbed with the cries of distress 
unrelieved, of pains unmitigated, of crimes unpun- 
ished, of wills unsubdued, of minds undisciplined, of 
hearts unsatisfied ; and wisdom will reign over wis- 
dom of self, so that one God will be worshipped, 
one altar be consecrated, one house be undivided, 
one lesson be repeated, by men, women, and chil- 
dren of every clime and nation under the whole 
heaven. 

We will work what we call self into wisdom. We 
will change its will into widened philanthrophy, its 
desires into willing obedience, its work into willing 
rule from a sphere where no anarchy wills, no will 
moves, no movement works, no movement writes 
without wisdom to guide what wisdom designs for 
the benefit of mind. Men shall know what we 
know will do them good. Priest and layman shall 
not combine in secret to overthrow the house of 
many mansions. They shall not work upon the 
fears of the credulous to extort their savings from 
the mouths of hungry children. They shall not 
plunder the hand of honest industry to carry their 
tidings of damnation where the imposition can b© 



44 LIGHT FROM THE 

extended and practiced with uncorrected impurity. 
They shall not, for a profession, make long and hy- 
pocritical prayers to cover their real intentions. 
They shall not go from house to house soliciting 
money and means from the destitute heathen, nor 
shall they speculate in matters of questionable in- 
tegrity with those whose well-being they have vo- 
luntarily assumed the guardianship. Neither shall 
lay-men or women contribute to the indolence of 
luxury. They shall not, because they will not, pay 
tithes to insure salvation, or rob widows to gain 
heaven. No : nor shall the widow wring her soul 
in hopeless despair at the gate of the church, neith- 
er will hei* orphan babes receive the inheritance of 
a mother's misfortunes, unpitied and relieved. 

And is a change demanded ? Are the cries of 
help to heaven in vain, which go up by night and 
by day? Are these conditions to remain where 
they are, forever unimproved, forever neglected? 
We tell you, nay. We tell you God has sworn by 
himself, because he could swear by no greater, that 
heaven and earth shall pass away sooner than his 
promise shall fail—sooner than his word, his law, 
his truth, his wisdom shall be prostituted to the ig- 
nominious purposes disclosed to spirits by the works 
of selfishness among the children of his creation. 
Sooner shall stars and suns mingle in everlasting 
night, and worlds reel against worlds, than mind 
shall rebel against his authority without receiving a 
just recompense of reward. Sooner will his wis- 
dom become folly, his justice become cruelty, his 
love become hate, than the condition which disgraces 
and degrades humanity be uncontrolled by the means 
ordained, for the destruction of selfishness, or world- 
ly wisdom, among men. Yea, sooner, will circles 
of earths and suns pass away, than one jot or tittle 
of the law of progression fail of its original design— 
the good of all. 



SPIRIT WORLD. 45 

Worldly wisdom is not only selfish, but cruel. It 
is cruel in its designs, and cruel in its operations. 
It designs what it knows will produce misery in its 
effects on others. It steals the industry of other 
hands without rendering an equivalent therefor. It 
robs the sweat of labor from the brow of toiling 
millions, and appropriates it to its own selfish use, 
without a compensation consistent with right. It 
plunders the hard earings of toil from the pockets of 
the unsuspecting, under circumstances in which the 
robbed can not vindicate their own will, because 
they are oppressed with wants that must be supplied. 
It seduously studies what way will promote its own 
will of success, without regard to the injury it in- 
flicts. It is cruel to men, and women, and children, 
under the influence of its pernicious sway. It will 
suit itself to any condition to carry on its work suc- 
cessfully. It will do any thing to gain its object. It 
will murder,"? steal, lie, cheat, and deceive those 
whose misfortunes have placed them under such 
control. Wise in their own wisdom, all things 
within the sphere of their control are made subser- 
vient to self. Nothing is desired, nothing is done, 
but such as will sift the weak of the wheat which 
is remaining. 

Under these circumstances, it is not strange that 
those who are relying on such craft for enjoyment, 
should be hostile to wisdom. It is not strange that 
they should oppose every thing which will interrupt 
and overturn their schemes of mischief and wrong. 
It is not strange, when their real circumstances are 
understood, that they should operate in a way to 
overcome the disclosures which spirits have resolved 
to make. It is not strange that follies, and wrongs, 
which will not bear revealment, should be conceal- 
ed by the doer. It is not strange, that men and 
women ridicule a development which hazards their 
concealed w T ork from the observation of human eyes. 



46 LIGHT FROM THE 

but which, being known to spirits, can bo revealed 
by them. It is not strange that when men will not 
be satisfied with the truth, they will affect to be sat- 
isfied with error, because error publishes no truth 
which jeopardizes their condition of popularity 
among men. It is not because of such spirits that 
it is strange our work is rejected, cast off, and treat- 
ed with affected contempt. But what shall we say 
of those who profess to love the truth of spiritual 
communications, and yet call the spirits evil who 
make them ? What shall we say of their profes- 
sion, and their wisdom in calling us evil, who have 
given evidence which they admire, who have dis- 
closed a truth which warms all souls who receive it 
with unspeakable joy, and which pours a flood of 
light on the dark path of human life ? What shall 
we say of those who have been benefited by our 
labors, and who have not been injured by us, when 
they call us evil spirits ? Can good come out of 
evil ? Have they ever received any thing but good 
at our hands ? Have they lost sight of the truth, so 
far as to wish a return to their first estate ? We 
shall say nothing. It is for such to say, how far our 
our labors have been requited, how far we have 
done them good, and how much opposition we have 
encountered to do even what has been done. 

Worldly wisdom is fond of excuses. It is never 
wanting for an apology. It writes, publishes, 
preaches, and talks what seems necessary for its 
own justification. But there is one thing it never 
will do. It never will acknowledge its own wrongs, 
follies, or faults. It will never do what its own 
pride, wisdom, and self, require to be closeted in or- 
der to secure its will in other operations. It will 
never yield to the wisdom of God, so long as sin 
and ignorance govern the mind. It will not be- 
lieve in immortality, because its nature is mortal. 
It will never do works meet for repentance because 



SPIRIT WORLD. 47 

that would bo death to itself. It will never do by- 
others as it would have others do by it, because 
what others do is the rule which controls. It re- 
gards one law — the law of opportunity to get what 
it can, what it wants, what is selfish and earthly, 
and keep what it has obtained. No one need write 
what it will do for other's good, because a blank 
page only will be seen of such work. No one 
need weep when it dies, for what is death to world- 
ly wisdom, is life to the human soul. It is a death 
which we work to effect. It is a work which spirits, 
in all spheres, desire to see accomplished, save the 
rudirhontal. 

Wisdom will engage, wise spirits will engage to 
overcome the evil. Under the guidance of supe- 
rior wisdom it will be destroyed, and peace, love, 
harmony, and truth, will pervade the minds of men. 
No selfish passion will disturb the conquered the 
subdued, the death of worldly wisdom; yea, and 
it will be remembered no more. 



Works are the doings of a worker. Indolence is 
not work. Industry is work. Industry, accompan- 
ied with wisdom, works a wise work. Wisdom 
works wisely, and the works of wisdom are not works 
of vanity. But who works in wisdom ? Who 
works a foolish work ? The man who builds on the 
sand, builds a work which must come to nought. 
But who builds on a rock ? Who builds on the 
sand ? These questions may be determined by the 
durability of the structure. When a work is eter- 
nal, it is durable. All works, enduring forever, 
evince a foundation in wisdom. When a work 
perishes, it perishes because the workman did not 
possess the wisdom or skill to make it eternal. 
When, therefore, God works a work, it is eternal 
because he makes a work only in wisdom. When 
God made the heavens and the earth, his work was 
wise, and wise because it was good. It was good, 
because it was fitted for man and beast. It was 
good, because it was adapted to the condition con- 
templated for all that live and move upon it. It 
was good, because all that live and move upon it, 
enjoy its productions. It was good, because what 
is productive of wisdom is productive of happiness. 

All things were made in wisdom. All things 
were made by God, and without him was nothing 
made that is made. He made the world. It is 
his work. He made what man can not unmake. 
He made the creatures of earth, sea, and sky, and 
he made them all in wisdom. Folly is no where 



HMM 



LIGHT FROM THE SPIRIT WORLD. 49 

seen in his works. It is no where visible in any 
thing which he has made ; and it is no where visi- 
ble, because all his works are good ; and they are 
good because good is enjoyed as the result of the 
work. 

When God made man, he made a work that was 
the result of other works. All other works were 
necessary to man, and man could not have been 
wisely made without those works. Hence, when 
man was made, all other things were made, and 
made because they were necessary to what the 
Maker designed when he made man. No other 
condition would have subserved the purpose of 
the Maker. If, then, the conditions were neces- 
sary in order to make man as he was made, they 
manifest wisdom, because they harmonize with 
all which wisdom contemplated in making man. 
Nothing which was made, could have been left 
unmade without allowing the work to disappoint 
the Maker. Wisdom was employed in making 
the conditions, because, without the conditions, fol- 
ly only could have made man. Hence, as man 
could only have been made as he was made, the 
conditions form a part of the work of God, and 
as all parts are indispensable to the whole, so the 
whole was a work of wisdom, because it resulted 
in the production of that which was good — an eter- 
nal good to the thing made. 

When the Worker made the world, it was made 
as a beginning of a work in contemplation. By 
world we mean the material world — the inanimate 
world of matter. That being done, he made what 
is called the primary orders of animal life. These 
were all links in the chain, stones in the edifice, 
means in the work, which were necessary to the 
construction of a thing which wisdom contempla- 
ted. Wisdom controlled the means to a good re- 
sult — the everlasting good of an immortal work, a 



50 LIGHT FROM THE 

work bearing the image of the Being who made it. 
What, then, are the works of God, but works 
of wisdom ? What are the conditions connected 
with the creation of man, but conditions essential 
to the work itself ? Strike out one link, omit one 
means, control what was done otherwise, and where 
would you push the result ? Where would you 
find a work so complete and perfect, as now pre- 
sents itself in the creation of an immortal soul — 
a soul wonderful in its powers, magnificent in its 
structure, beautiful in its proportions, and congen- 
ial in its condition, with the grand purpose of eter- 
nal progression. 

Works will prove the wisdom of the worker. 
Works reveal God. Works show what words do 
not show. Words are representatives of ideas. 
Words may be used correctly, or incorrectly. 
Words may not be understood, but works never. 
Words will ensnare, but works never. Words may 
deceive, but works never. Words may be illy cho- 
sen, but works never. We mean works of wisdom. 
We mean the works of God. We mean the works 
manifest in nature. Heaven is true to himself. No 
work of God is made in ignorance. All his works 
praise his wisdom. The sun, and moon, and stars 
reveal his wisdom. Night unto night sheweth 
knowledge. Day unto Day uttereth wisdom. 
There is no language where the wonders of God 
are not seen. There is no darkness where he can 
not see. There is no wealth not his own, no means 
not at his command, no power not under his control, 
no wisdom too great not to belong to him, antl no 
reward but what is consonant with the eternal prin- 
ciples of his love. He is worthy, because he is 
good, and good because he doeth good. 

Works are the representatives of his character. 
They are the beautiful unfoldings of his wisdom. 
And no work more satisfactorily establishes this 



SPIRIT WORLD. 51 

fact than the creation of man. Ho is the apex of 
earth's inhabitants. He is the master piece of all 
works. He is what no other work equals. He is 
what all other works represent. He is the work of 
other works, with the mind of immortality superadd- 
ed. He is above all other works. He is above, be- 
cause he will live forever — live when other works are 
no more — live when the visible forms of man and 
beast have perished — live when dust to dust shall 
return, when worldly wisdom and worldly folly 
shall mingle in wretched oblivion — wretched be- 
cause ruin is what no one calls prosperous, wretch- 
ed because wisdom is not there, and wretched be. 
cause mercy will have no compassion on them. 
But this work of mind is not perfected. It is a 
building not furnished, or, if furnished, furnished 
with furniture that must be removed. The old 
must give place to the new. The dark chambers 
of the soul must bo illuminated. The old candle- 
stick must be taken away, and the lamp of wisdom 
supply its place. The rust of former ages, the 
fixtures of other generations, the wisdom of darker 
days, the poverty of human speculations, must no 
longer govern the temple made without hands. It 
is a work of God, and should not be desecrated to 
an unholy use. It should not be filled with wants 
which are not satisfied, with desires which wealth 
can not supply, with inmates which nature's law 
rejects, with toys which children will cast aside, 
with follies which weep tears without correction, 
with anguish that smites without mitigation, and 
burdens which weary without a reward. 

The works of God are one thing, the works oi 
man are another. Wisdom rules the former, folly, 
in degree, the latter. Nothing is perfect which is 
the work of man. Nothing is eternal made with 
hands. The glory of man is like the fading flower. 
His works must perish, because the wisdom of God 



52 LIGHT FROM THE 

is not in them. Wise men are wise only when 
the wisdom of God inspires them. And they are 
wise in the same degree in which that wisdom de- 
velopes the soul. We write, we preach, we do, as 
the wisdom of God permits, We are subordinates, 
not supreme. We are dependent, not independent. 
We are learners, not teachers, of God. We are 
pensioners, not givers, of good things, only as they 
are given for other's benefit. 

Such is the work of God. Such is man. What, 
then, are works ? Look up ! See works ! works 
which deck the cloudless evening with gems of sil- 
ver brightness — stars which gaze with unblushing 
beauty on other stars in their mystic dance — circles 
encircling circles of suns in unlimited expansion, 
in order controlled, in wisdom made, as wisdom de- 
signed, for a purpose yet unbeheld by men on earth, 
or spirits in heaven. Works, such as these, are 
works of God. Neither men nor angels, have sur- 
veyed the boundlessness of infinity. It is a work 
which we wish to understand. It is a field which 
we wish to explore, and, wishing, we are permitted 
to gratify our wish. 

We have seen what men have not seen. We 
have seen the works of God on other planets. We 
have seen spirits of a finer mould than earth affords. 
We have seen temples of God, where the wisdom 
of God shone sweetly in all their works, where the 
winter of ignorance was unknown to its inhabitants ; 
because wisdom was an intuitive element of their 
existence, and because they were the citizens of a 
country where music warms into life the social har- 
monies of circles, and the dulness of stoic apathy is 
quickened in the blaze of divine glory, revealing 
the words of wisdom on every leaf of this paradise 
of the spirit. We have seen many planets where 
the corruptions of earth are unknown, where the 
inhabitants are never sick, where the cry of poverty 



SPIRIT WORLD, 53 

is never heard, where the wail of sorrow never 
visits, and where the counsellors are never deceiv- 
ed, nor the counselled betrayed. We have seen 
strangers of another clime, spirits of another planet ; 
we have been welcomed to the banquet of their 
hospitality, and we have wondered why our fathers 
had not taught us the lesson. All is wonder. 
What is man but a wonder ? What are the condi- 
tions of human life but a wonder ? What are the 
imaginings of the human soul, but a wonder ? 
What are the teeming myriads of worlds on worlds 
but wonders — wonders of astonishment — wonders 
which none but a God of wisdom could unfold — ■ 
wonders which wisdom alone could create — won- 
ders which concern the soul in its wondrous develop- 
ment. 

There is wonder where wisdom is found, and 
wisdom may be found every where. In the low 
caverns of earth, in the deeper caverns of the sea, 
in valleys, rocks, and rivers, in seas, mountains, and 
water-falls, in air, earth, and sky, wherever man 
has trod or spirit dwelt, the works of God proclaim 
his wisdom infinite. His temple is the universe, 
his universe without beginning or end, without cen- 
tre or circle, without disorder or confusion, without 
parallel or unfoldings, and without measurement of 
wisdom of the Creator. 

Works are wisdom in God. Works are vanity 
in men. They are vanity, because they are frail 
and perish. They are good or bad, as they work 
the good or bad of those who are affected. No 
work is good, unless it be productive of enjoyment. 
No work is bad, unless it be productive of unhappi- 
ness. Good and bad are the representatives of 
these two conditions. They are the exponents of 
both conditions. But when we say, a work is good, 
we must first know its use and influence. What 
may be good for one, may be bad for another. What 



54 LIGHT PROM THE 

is sweet to one, is sour to another ; or what is good 
to one, is evil to another. All are not alike. Dif- 
ference in conditions require difference in treatment. 
Under wise treatment, wisdom works what is best 
for the good of those who ask her advice. 

Works affect mind as well as matter. Matter is 
not mind, mind is not matter. Matter is matter, and 
mind is spirit. Mind is God, and God is mind, in- 
finite and eternal. Spirit is mind, or rather spirit 
is mind in progress. It is work in progress. It is the 
work of God in progress- It is not the work of 
man. It is not the wisdom of man, but it is what 
God has made, and he has made it good. Mind 
wills, and will is power in action. When will is 
controlled, it is controlled by a superior. All 
things are superior which control. All things su- 
perior will control what is inferior to themselves. 
God is infinite, and therefore superior to all things. 
All things are controlled by him as he wills. He 
wills to create, and the creation comes forth. He 
wills to rule, and rule is over all. He wills to work 
by means, and means subserve his purpose. This 
is work. This is action. This is wisdom. 

But what means does he employ? How does he 
work ? As he wills, so does he work. As he is 
wise, so does he choose means in wisdom to execute 
his will. All things are but means chosen to ad- 
vance the purpose of his will. What is it that 
wills, but the will of wisdom in love ? What are 
earths, and seas, and skies, but the habitations of 
enjoyment ? What are the disorders of society, 
but transitions in the scale of progress ? What are 
the convulsions of civil war, but the growth of 
mind, bursting the shell which encloses and con- 
fines. What are the conflicting antagonisms of 
mind, but elements of will in will of God, working 
the elevation of wisdom from ignorance and folly ? 
What are the chains which enslave, the fetters 



SPIRIT WORLD. 55 

which bind, the prisons which confine, the halters 
which murder, the witchcraft which controls, the 
ignorance which prevails, but the expression of 
conditions, undeveloped and unimproved by the 
wisdom of God ? What are all things, but the pro- 
duction of infinite wisdom, the work of an Almighty 
Power, and the conditions which are essential in 
the work of developing the mind of man 1 

" All are but parts of one" infinite " whole, 
Whose body nature is, and God the soul." 

Works are parts. Works are many parts of 
wisdom. Works are manifestations of wisdom. 
No work of God is a part of a work. Works are 
parts, but work embraces all parts. It is the whole 
in parts. It is all in all. Man, then, is the work, 
and works are but parts. Without the parts, the 
work would be incomplete, and, without the work, 
the whole would be only parts. The deficiency 
would exist, and exist till supplied. Where a de- 
ficiency is found, there is folly ; and where folly 
is found, the wisdom of God is not found. What, 
then, are works but the parts of a work? What, 
then, is work, but the doings of a worker ? And 
what are the doings of a worker, but the results 
of wisdom ? 

Works will prove their value ? Their value 
may be determined by the enjoyment they afford ? 
Does God require works to consummate what is not 
complete in him. Nothing is incomplete in him. 
Who, then, is benefited by the work of God 1 We 
know not, unless it be the work ? We know not 
unless it be man ? How, then, is he benefited, un- 
less he enjoys ? and how can he enjoy, unless he is 
conscious ? and how can he be conscious, unless he 
lives ? and how can he live, unless he is immortal ? 
That which is mortal dies. That which is immor- 
tal never dies. If man be mortal and die, who 



56 LIGHT FROM THE SPIRIT WORLD. 

enjoys ? For what then, were all the parts which 
are essential to the whole made ? For what ! An- 
swer, ye who doubt, but answer in wisdom. Then, 
doubts will weigh nothing in the result. But they 
weigh ! Alas ! they weigh like rods upon a fool's 
back. They weigh like irons upon the feet of 
slaves, like shackles on the hands of victims, like 
mountains on the sides of streams, like famine on 
the mind of want, like curses on the brow of folly, 
like mildew on the face of despair, like darkness 
on the world of night, like peace on the world of 
hope, like joy on the soul of wisdom, like rainbows 
on the arch of heaven, like tears on the melting 
clouds, like light on the weary world of sorrow, 
chasing away the sadness of bereavement, and un- 
folding the doors of a building not made with hands, 
which no man can shut. 



Works of men are works on the work of God. 
Works of men are men's works. They are parts 
of a work. Nothing is complete — all is unfinish- 
ed. No work of man bears the wisdom of God ; 
and yet much is wise — more unwise. Much that 
was once wise in men's wisdom, leaves no trace but 
folly on the page of history. Wise men have open- 
ed their fountains of wisdom, which ages have con- 
secrated, and huge piles of musty records, filled 
with the speculations of undeveloped minds, have 
appeared. They were works on the work of God. 
They were the mystical productions of mystical 
minds — minds enshrouded with the pall of supersti- 
tion — minds engulphed in the labyrinth of inexpe- 
rience — minds overshadowed with the darkness of 
pagan idolatry — minds estranged from the relation- 
ship of brotherhood — minds imbued with the selfish- 
ness of uncultivated philanthropy — minds soured 
with the acidity of worldly wisdom — wisdom in 
measures withering to the soul, and destructive to 
the general good of man — wisdom artless as it was 
treacherous, villainous as it was cruel, vindictive 
as it was foolish — wisdom which sought out many 
inventions, but not for good — inventions whose ob- 
ject was to aggrandize the few at the expense of 
many — inventions cunningly devised, yet ignorant- 
ly managed — inventions for destruction of men's 
lives, but not to save them — inventions which plac- 
ed crowns on the heads of fools, yet offered thorns 
to the face of philosophy— a philosophy, lean and 



58 



LIGHT FROM THE 



hungry, but neglected and despised — a philosophy 
in infancy, but no mother to offer protection, no 
wisdom to counsel but the voice of nature, no reli- 
gion but contempt of men and things, and no wor- 
ship but the avarice of human passion, human glory, 
human fame, human plunder, riot and war. 

Look at the works of industry and art. See 
Sodom and Gomorrah in ashes ; Babylon in ruins ; 
Pompeii submerged in lava ; Rome, once the mis- 
tress of the world, the beggar in rags ; Egypt, the 
patron of genius and the pyramid of art, the home 
of plenty and the clime of glory, the habitation of 
barbarians, degraded and despised, and whole em- 
pires turned and overturned by the merciless hand 
of works, which conflict with the laws of God in na- 
ture. We have seen cities rise and fall. We have 
traversed over the battle field mid fury and slaugh- 
ter. We have heard the wail of war dashing like 
a wave of murder on the shore of eternity. We 
have been where the storm of passion roared with 
grating discord. We have visited hamlets and 
dens, palaces and courts, tombs and hecatombs, the 
wise and the unwise of other days, and lo! we 
found only the glory of worldly wisdom. We found 
only the works of ignorance and vanity. We then 
said, what is man, with all his works, but a work 
of God in a state of wonder — in wisdom of worth — 
worth in the wisdom of God, yet folly in men of 
misunderstanding. Then, we said, how long will 
these things be, and what shall be the end thereof ? 

Works on work must perish. And, when they 
perish, the work of God will stand. When they 
moulder in dust, wither in sunshine, commingle in 
ashes, the day of wisdom will appear. We see 
works on works of worldly wisdom in all depart- 
ments of human industry. We see works on war, 
and works on peace ; works on fiction, and works 
on facts ; works on folly, and works on wisdom ; 



SPIRIT WORLD. 59 

works on men, and works on the works of men ; 
works of all kinds, and adapted to, as they were 
conceived in, the condition of human progress, 
which wills the image of itself, in all ages and in 
all countries. Indeed, works are but the image of 
the doer. Works are but the reflection of mind. 
They are the productions of mind, even as grain is 
the production of earth. In a barren soil, men reap 
a barren harvest. In cultivated vineyards, they 
gather an abundance. In other words, in an unwise 
mind there is a production ; but it is unfit for use ; or, 
if fit for use, it is of a coarser kind. And, besides, 
there are tares which must be burned, and burned 
on the soil where they grow ; otherwise their re- 
appearance may be expected. Now the tares and 
the grain grow on the same soil. The soil is good, 
but indolence suffers it to be uncultivated ; and con- 
sequently, tares spring up and choke the good seed. 
So, with the soul. It is good. But ignorance of 
its value, and indolence in its wise cultivation, have 
scattered seeds which have overgrown the natural 
productions of refinement and want. Mind knows 
not itself; and, not knowing itself, it has dealt harsh- 
ly with others like itself. Did it appreciate its own 
value, it would be less likely to abuse its own im- 
age in a brother. When man shall see himself in 
man, he will not quarrel with man, for no man ever 
yet hated himself. To see himself in another, and 
yet quarrel with him, is as impossible as it would 
be to quarrel with himself. Two things identical 
in their nature are harmonious. Two minds iden- 
tical in their nature act in concert. Hence, when 
men shall see themselves in other men, they will 
mourn with those that mourn, and weep with those 
who weep. They will unite like two drops of 
water, like twin brothers in cordial fellowship, 
like two sounds in harmony, like myself and other 
spirits of this sphere ; and, being united, there 



60 LIGHT FROM THE 

will be no wounds to heal, no sorrows to allay, no 
fears to dispel, no prisons to confine, no tyrants to 
rule, no murderer to bereave, no works but wise, 
and no will but love. 

Works of darkness, works of evil, works of self- 
ishness, works of ignorance, are works of men. 
Alas ! they are the works of a misguided work of 
God. Man is misguided, reason is misguided, na- 
ture in man is misguided. With all the wisdom un- 
folded, with all the learning understood, with all the 
religion revealed, with all the faculties of mind em- 
ployed, with all the schools, colleges, Bibles, papers, 
laws, governments, discipline, science, art, and re- 
finement, worldly wisdom has vouchsafed to use as 
means of human progress, the mind is still mis- 
guided, wronged, abused, and cheated of mind ; and 
wisdom is not practiced as God and nature require, 
to feed the soul with bread. And why ? Who will 
tell? Who will overcome ? Are our statements 
wrong? Are we misguided too? Then indeed 
hope is gone. Who will say, we are deceived ? 
He who judges without knowledge, without evidence, 
without anything but ignorance and mistaken as- 
sumption to justify. And suppose we are : who then 
comes with the needed relief? What can man ex- 
pect which he has not enjoyed from the means 
which the last eighteen centuries have afforded? 
Are not the means all that they ever will be on 
which man has rested for deliverance ? Do means 
gather strength with age ? If so, why adopt new in- 
ventions ? And why adopt new inventions when 
the old are better, or, at least, as good ? And who 
shall decide which is best ? If experience must 
decide the question, then the old must gain the pre- 
ference, for new things are things of inexperience 
— they are experiments ; yea, experiments of hu- 
man wisdom. If the old must stand, it is not diffi* 
cult to decide the result. Like causes, like eondi- 



WM 



SPIRIT WORLD. 61 

tions will produce, as they ever have produced, like 
results. And what are those results ? Overcome 
evil with good is yet a stranger on earth. Mind is 
mind, misguided and abused. When will the world 
learn righteousness ? When will the moral and 
social wrongs of society be rectified ? And how ? 
Works of men have been employed; have failed— 
not one instance of success. Shall «man longer 
trust in failures for a remedy, or the wisdom which 
controlled, when failures succeeded failures % How 
can that be a remedy which fails in its mission ? 
How can that succeed which has never suc- 
ceeded ? Ignorance, misguidance, sin, and misery, 
are no new things under the sun. They are con- 
ditions of mind confined to no era. Means, then, 
which fail to rectify the same conditions in one age, 
must fail in another age. Means which originate 
in the same source, however new, are equally dis- 
trustful ; because a source can not impart what it 
does not possess. When man, therefore, calculates 
on deliverance by means originating in human wis- 
dom, his expectations will be cut off. Human wis- 
dom would be human folly in attempting to cast off 
itself. Indeed, how can a thing, of itself, destroy 
itself. How can that which is evil do good ? How 
can mindj misguided, guide ? How can the soul in 
ignorance enlighten 1 How can that in which there 
is no light, give light ; in which there is no wisdom, 
give wisdom ; in which there is no truth, give 
truth ? Misguided, it misguides ; misdirected, it 
misdirects; uncorrected, it will not correct. Whence, 
then, comes the antidote ? Is it found in the works 
of men, or in the wisdom of God ? Whence, then, 
comes the hope of the world ? Is it from earth or 
heaven ? Whence came the inspiration of Revela- 
tion ? Was it from earth or heaven ? Whence 
came the power to work miracles 1 Was it from 
God or men ? All from on high. No human hand 



62 LIGHT FROM THE 

was in the work ; but the wisdom of God moved, 
and when it moved, the movement was felt and 
obeyed. Such is, and such will be, as it has been, 
the distinction between human and divine wisdom. 

What, we ask, shall be done to afford the needed 
relief? We have seen that a disease can not cure 
itself. We have seen all modes of treatment adopt- 
ed as remedies for the evils and ills of man, by the 
works of man, but without success. No man can 
tell why men should be compelled to languish and 
despair without relief. No man can tell how these 
evils can be overcome by man. No man can do 
what he can not tell how to do. Some men tell 
what God can do. Others tell what he can not do. 
Some men hope, and some*despair of deliverance. 
Some will write, preach, and publish, what God will 
do to rectify the wrongs of men, but few expect 
those wrongs can be overcome where they exist. 
They can see no wisdom equal to the undertaking, 
which will interpose in the work of reform till the 
resurrection. When the resurrection is, or what it 
is, they do not know. Some believe it will com- 
mence when the body dies, others do not. Nei- 
ther one nor the other know what they should 
know, on such an important subject. But they 
work ; alas ! and what work do they produce ? Do 
their opinions rectify even their own wrongs ? And, 
if they do not reform the believer from his wrongs, 
can it be reasonably expected that others will be 
overcome of their wrongs 1 

We find men not content under such a state of 
things. We see them groaning under the heavy 
burdens which are levied upon them to support 
opinions — opinions of men who need to go to school, 
and learn the first rudiments of religion in the 
school of wisdom as taught by Jesus, and as reveal- 
ed in nature. Men who do not know what the re- 
surrection is, nor when it is, certainly have some 



SPIRIT WORLD. 63 

thing to learn before they can be very useful to 
others. They have a lesson to learn which will 
open their eyes and reveal their ignorance, when 
the whole truth of that subject shall be revealed to 
them. They have a lesson to learn which the will 
and wisdom of men, like themselves, can not teach. 
It is a lesson which their will and wisdom can not 
unfold ? It is a lesson which even the -Bible, how- 
ever useful and true, does not satisfactorily disclose. 
It is a doctrine which has been revealed, but all the 
revelation is not in the hands of men. The whole 
subject was developed by Jesus, but the develop- 
ment is fragmentary in the Bible. Yes, it is dark- 
ness ; and men of all professions are stumbling in 
that darkness, not being able to know what the re- 
surrection is, or when it is, or how it is with the 
children of the resurrection. 

Works on works have been written, preached, 
and published, to explain something which the work- 
ers did not understand, to throw light on revelation 
from heaven ; as though revelation solicited light 
from those in whom there was no light, and where 
its light shone to give light ; as though the wisdom 
of God in that light needed more light to make men 
in the body see it ; as though a professedly satisfac- 
tory revelation was unsatisfactory without the aid 
of human wisdom to solve its sayings, without the 
doings of man to unfold its unfoldings ; as though 
wisdom required folly to commence sowing where 
it had sown the seed of truth ; as though that sow- 
ing would encourage the growth of wisdom on earth ; 
as though the earth would be productive of no har- 
vest unless folly shared in its cultivation ; as though 
that cultivation required something more than in- 
finite wisdom and skill, and, consequently, demand- 
ed a share of folly to give bread and life to a hun- 
gry world. 

Works of men have their objects. Has selfish- 



64 LIGHT FROM THE 

ness nothing to gain by its works ? Does it work 
without money, without expectation of remunera- 
tion? Are all the works on the works of God dis- 
interested ? Are they written and published with- 
out any other motive than to do good ? Is there no 
sect or party, no fame or honor, no worldly applause 
or glory, no secret hostility to wisdom, as unfolded 
in the Bible to gratify, no workings of strife or emu- 
lation to encourage, no discipline to enforce, no creed 
to cherish or demolish ? We ask, where and to 
whom are the works of men dedicated ? Where 
and by whom are the works of men consecrated ? 
And by what wisdom are they approved ? Is it 
from earth or heaven ? No voice of approbation 
descends through the murky darkness to cheer chil- 
dren who love darkness rather than light, because 
they love the -praise of men more than the praise of 
God- No voice but wonder, no echo but human, 
responds to the folly of works on the work of God. 

Works of men sometimes contemplate what the 
law of God forbids. They contemplate selfishness. 
They contemplate their own as well as other's good ; 
other's good remains the last to be served — other's 
good more frequently is not considered. Other's 
good is well. Self is well, when other's good is 
sought as is its own. Works are well, when other's 
participate in their advantages. Preaching is well, 
when it does other's good. Publishing is well, when 
the public are benefited. But when written works 
darken counsel, when they pour out their own shame 
on the wisdom of God, it is false to duty, it is treach- 
erous to humanity, not to rebuke the ignorance, 
which casts its seed on ground where the wisdom 
of heaven has scattered an abundance of good 
things. 

Works of men are deceptive. Books, sermons, 
essays, articles, written by man, are more or less 
deceptive. They corrupt the mind. They often 



SPIRIT WORLD. 65 

engender a wisdom which is uncharitable, cruel, or 
destructive to the well being of man. They often 
speak of charity as "the bond of perfection," as the 
greatest of all virtues, but not adhering to what is 
good for others, the authors proceed to deny, practi- 
cally, the duty of doing unto others as they would 
have them do unto them. They think evil so far 
as to dislike the practice of their endorsed bond. 
They think one thing for themselves, and another 
thing for others. The balances are well, but who 
made the scales, who touches the beam, who con- 
trols the weight ? We shall not repeat what every 
mind knows. And yet, their books tell men how 
to live, how to act, and what to do, to enter the 
kingdom of God. All this is well. It is not the 
book, it is not the author with whom we have to do ; 
but it is his works. Has he demanded of others 
what he is unwilling to practice himself? Has he 
taught a lesson in which he has no confidence ? 
Has he preached a sermon which he never obeyed ? 
Has he preached against extortion, and yet extor- 
ted — if not money, yet what is worth more — extor- 
ted a blind acquiescence to all his dogmatical as. 
sumptions ; if not of the widow, yet of her unim- 
proved children ; if not of the poor, yet of those 
who rob the poor of their honest industry to aid the 
works of hirelings, who bargain the treasure of 
heaven to promote their unworthy aggrandizement ? 
Has he compromised what was not his own ? Has 
he sold what he never owned — the wisdom of God 1 
Has he bartered away what belonged to others, and 
received a consideration ? If such are his works, 
what are his books, his sermons, his preaching to 
others ? All for what ? We need not say. 

Works are what they are. What they are is 
one thing ; what they will be when the wisdom of 
God shall rule on earth as in heaven, is another 
thing. It is not for us to say, who will or who will 



QQ LIGHT FROM THE 

not be a doer of the word. It is sufficient, in this 
place, to expose what is done, and how it is done. 
We see men anxious to know the truth, and yet 
they do not know where it can be found. Conflict 
reigns on earth. Party and selfishness share in the 
spoils of victory. When they are satisfied with 
what they have obtained, it would seem to some 
minds premature to disturb their contentment. But 
do they rest ? Is not restlessness the energy, the 
activity of the world. All works are works for en- 
joyment or gratification ? Mind does not labor for 
nothing, or without an object desirable. The whole 
energy, then, of a race, a multitude, has been in 
motion for enjoyment ? It is now in motion. Spirits 
are not idle. They work for joy. They work for 
good, not of themselves alone, but others. The la- 
bors of this book are not on our account, but the 
good of our children, who need our assistance. And 
it is no new philosophy with us, that in doing good 
to men on earth, there is great joy in heaven. 
Spirits in the body are in motion. They seek, but 
they do not find. Why 1 Because they consult men 
who have no understanding, because they seek 
where wisdom is not, and because they labor for 
what is not bread to the soul. 

We have seen the. vineyard all grown over with 
nettles and thorns. We have seen souls wearied 
with work. We have seen briars and thorns which 
would choke the energy of endeavor to write their 
anguish, cursing the ground where wretchedness 
found no mitigation. We have seen wisdom de- 
scend on clouds of glory, but vainly was her mis- 
sion. She came, but worldly wisdom shut the doors 
of investigation, and armed souls with prejudice, 
forbidding intrusion upon customs made venerable 
by age ; on doctrines perpetuated by extortion ; on 
forms sacred in the eye of idolatry ; on creeds ne- 
cessary to the servitude of slaves ; on rituals suit- 



SPIRIT WORLD, 6? 

ed only to menials ; on platforms and establishments 
consecrated to party ; on wisdom wonderful but 
unanswerable to the good of all ; on wisdom exclu- 
sive, partial, unjust, vindictive, deceptive, and cruel; 
on wisdom selfish, debasing, oppressive, and devilish; 
on wisdom foolish, ignorant, and wretched ; and on 
wisdom empty, vain and unsatisfactory to the pos- 
sessor. Wisdom came — -wisdom retired. Wisdom 
sought and found, but she was not heard- in the 
streets, nor in the palaces, nor in the temples made 
with hands, nor in halls of legislation, nor in festi- 
val associations, nor in schools of art, nor in acade- 
mies of science, nor in books, but she came in the 
brightness of angels, in the glory of heaven, and 
men wondered ; but they fell down before the beast, 
and asked forgiveness for their wonder. 

Works on works of charity will serve to show 
what need be shown. What is charity ? What 
are the works of charity ? Works on charity are 
not always charitable. Charity is love. It is the 
manifestation of love. It is the work of love. It 
thinks no evil. It is not selfish. It is not cruel. It 
is not blind. It is not indolent. But it is good — 
good to the needy — good conferred on the children 
of want. Want is the subject, love the donor. 
When the subject receives a good, without the ex- 
pectation of a return, without promise of remunera- 
tion, it is a gift of charity. All gifts supplying a 
need — a necessary want, are charities. But noth- 
ing is a gift where conditions offer considerations of 
gain for the thing conferred. No matter what that 
gain is, it, being a gain, is equivalent to a remunera- 
tion. It is equivalent to a contract between two 
parties, made with a view to some selfish advantage. 
When such advantage is sought, the means by which 
it is obtained are neither gifts nor charities. Minds 
of charity seek the enjoyment of a brother, or sis- 
ter, or child of misfortune. They seek no praise 



68 LIGHT FROM THE 

or commendation of men. Love moves in the work, 
and the work is but the outpouring of a surcharged 
soul with philanthropy. They are deeds of kind- 
ness — kindness like rain on the thirsty ground — 
kindness like water where vegetation languishes — 
kindness like bread to the famishing, like manna 
from heaven, like streams in the desert, like smiles 
on tears, like light in darkness, and like love seek- 
ing no reward. They are where angels visit, where 
wisdom visits, where love visits, where righteous- 
ness visits, to water the plants of our heavenly 
Father's vineyard. They write no works but the 
work of doing unto others, as love, religion, humani- 
ty, justice, relationship, and duty, demand. They 
publish no papers, magazines, or books, lauding 
what has been done, neither do they suffer the left 
hand, or next door neighbors, to know what their 
right hands have done. They preach only as they 
practice, but not in high sounding words, not in 
tongues which men do not understand, not in frothy 
declamation without meaning, not in tinkling cym- 
bals to please selfish ears, not in words that flatter 
to deceive, not in eloquence without a soul, not in 
motives to shield what is wanting in works, not in 
works to conceal what is wanting in duty, nor yet 
to cover what is omitted in the wisdom of cold and 
sinister minds which withhold the needed alms from 
the stranger within the gates of plenty. Minds of 
charity go not out of the way to gather praise of 
men, nor do they proclaim on the house-top the do- 
ings of their own hands. They are peaceable— 
not ostentatious. They seek no reward but the 
sweetness of relief bestowed on the needy. Alas ! 
no reward ! What greater can they seek, than the 
blessing which makes others blest ? What other 
can they gain ? Is heaven opened ? To whom ? 
To whom but the doer. To whom but the soul that 
seeks heaven in doing unto others, as it would have 



SPIRIT WORLD. 69 

them do unto him ? To whom but the mind which 
seeks, and never seeks in vain, to find a blessing in 
blessing the needy children of want. To whom, 
but the soul that doeth the will of God. 

Will of God is the joy of the soul. Will of God 
is the will of right. Will of God is the work of 
angels. It is the positive Mind which controls all 
nature. It is the law of harmony. It is the law 
which thinks no evil, which contemplates no wrong, 
and which destroys no joy. Works must harmonize 
with that law to be consonant with the will of God. 
Man can not share in its promised blessing, without 
the will of God is regarded and obeyed. To obey 
is to do, and to do is to make him happy who makes 
others happy. Good to others is a blessing to 
him who does good. He who receives and he who 
gives, are mutually blessed. This is the law of 
God. Its beauties are seen in heaven. Its glory 
is our mission on earth. We come with the needed 
blessing. We come with precious ointment to heal 
the distress of disease, by curing the disease itself. 
We come with ointment which will heal the wounds 
which sin has made, and give health to the weary 
of worldly sorrows, pains, and fears. To do what 
man can not do, is our work. And, when men 
shall work as we work in preparing mind for a 
mansion of charity, so that, in blessing others, it 
will itself be blest, works on social reform will be- 
come obsolete things, worthy only of a name amid 
the wreck of matter cast into the sea of oblivion. 
Then the poor will become rich, and the rich will 
become richer, because wisdom is of more value 
than riches. Then minds — the work of God — will 
not write, preach, or publish, tales which mercy 
forbids — tales which comfort no soul — tales which 
bind up no wound — tales which never control one 
misfortune, alleviate one pang, remove one pain, or 
chase away one wrong—tales that never pity one 



70 LIGHT PROM THE 

sufferer, or sympathizes in the charity that works for 
the emancipation of all who are slaves to the tyran- 
ny and misrule of a craft matured in the folly of 
perverted humanity. 

Minds of men are crafty. Crafts are hobbies on 
which men ride. Crafts sail with the aid of cur- 
rents. They follow channels where currents run. 
They go downwards. They never seek the foun- 
tain. They move as currents move. They rise 
and fall with the current. They are made to float 
on the surface. They never dive to the bottom to 
rise. If they sink they sink to rise no more, Such 
is craft. Works of craft are works of the surface, 
which may be seen- We see craft in all profes- 
sions, in all channels. We see craftsmen also. 
No mind can write, preach, or publish, without craft 
to answer the conveyance of his message. We 
have our craft, but we are the craftsmen. We 
manage the ship. It is not the ship, then, it is not 
the craft which we oppose, but the cargo — the goods 
that are contraband to law, which we shalFseize and 
destroy. There are slaves on board. They must 
be set free. There are provisions unwholesome to 
the slave, which must be taken away. There are 
stores destructive to men's lives, which are not 
needed in time of peace. Peace is now proclaim- 
ed, and we intend to cast the destructive weapons 
of war into the sea. Though we have resolved to 
conquer, we can have no use for them in securing 
the victory. What we can not do by light to banish 
darkness, by truth to overcome error, by right to 
supplant wrong, by justice to undo injustice, by love 
to work out hate, and by mercy to control cruelty, 
we shall leave undone. The implements of war 
must perish. The goods of pirates must be confis- 
cated, and the bread of the craftsmen must be ex- 
changed for the bread of eternal life. The3^ will 
not eat that which gives no life. Thev will not 



SPIRIT WORLD. 71 

drink that which intoxicates and arouses the beast 
in the man. They will not contend against their 
friends ; for we come to do them good. They will 
see peace on our banner, peace on our tongues, and 
peace in our works. We are the messengers of 
peace. We live in peace, our country is at peace 
with all nations. It is the asylum of all the world. 
And yet there are none who want, or wanting go 
unrelieved. There are none destitute, and destitute 
call in vain for help. Heaven is where we live, 
and heaven is heaven, because all citizens in hea- 
ven are co-workers in doing the will of God. It is 
heaven, because the angry storm of contention 
overshadows not the plain of our repose. It is hea- 
ven, because the red lightnings of war flash no more 
athwart the sky of celestial day. It is heaven, be- 
cause all things conspire to develope the glory of 
God, and the eternal harmony of his works. It is 
heaven, because the visible things of earth and the 
invisible things of spirits, are understood and enjoy- 
ed. It is heaven, because the law of development 
affords encouragent for minds to bring the plain of 
earth upward to the plain of heaven. It is heaven, 
because the armies of heaven are armies, not of ag- 
gression or defense, but of constant exercise, of un- 
tiring endeavor, to enlighten and save the world 
from the evils of the world. It is heaven, because 
God is our Helper, we are his servants, and the 
spheres the place of our habitation. 

But how can we work, how can we labor without 
an object? What can we do which we have not 
done ? We can only will to do what we can, and 
can only do what we will. This is our answer. 
Time must decide what we are not disposed to fore- 
stal by prediction. 

Minds of charity are disinterested, so to speak, 
when the good of others is promoted by pecuniary 
sacrifice. Have spirits of this sphere any pecuni- 



72 LIGHT FROM THE 

ary sacrifice to make. No, but they have a sacri- 
fice to offer. They have a lamb, not of flesh and 
blood, to lay upon the altar. It is a free will offer- 
ing. It is without money and without price. It is 
a lamb without blemish. It is a lamb slain from 
from the foundation of the world. It is a celestial 
lamb, whose meat is for the healing of the nations. 
It is a lamb whose strength all nations need, whose 
value all nations will cordially admit, when they 
see what we now see. It is a lamb whose garments 
men have not wisdom to imitate. It is a lamb 
whose wisdom men have scorned and derided, and 
they have scorned and derided because they have 
envied his compassion, his meekness, his humility, 
his gentleness, his forbearance, his forgiveness, his 
generosity, his liberality, his sacrifice, for the good 
of those who slew him, and slew him because he 
was good. This Lamb is the sun of Righteousness. 
This Lamb is the son of God. This Lamb is the 
Savior of the world. This Lamb is the doctrine we 
unfold, the tidings we bring, the repentance we 
counsel, the charity we admire, the purity we up- 
hold, the crown we confer, the diadem we give, the 
wisdom we teach, the love we announce, the truth 
we proclaim, and the joy we realize. No martial 
trump of war, no murderous cannon's roar, no 
wonders in heaven or on earth, no cavalcades of 
worshippers, no shrines of ambition, no tears of sor- 
row, no wailings of despondency, no rivers of blood, 
no voices of disapprobation, no murmurs of discon- 
tent,no outbreaks of passion, no convulsions of nature, 
no follies of human wisdom, attend the witness of 
wisdom from God to men. Fie comes again in robes 
of righteousness, but who will admire ? He comes 
with the banner of victory, but who will join the 
standard 1 He comes to rule, but who will obey ? 
He comes to save, but who will turn to him ? He 
comes to deliver^ but who is thankful ? who accepts 



SPIRIT WORLD. 73 

the cross which he brings ? Who takes the helmet 
he wears, the hope he encourages, the fruit he scat- 
ters ? Alas ! who seeks and finds ? who knocks, 
and it is opened unto him ? who mourns, and is com- 
forted ? and who turns from his sins and errors, and 
is saved ? We will answer, when the answer can 
1)0 recorded without harm to "charity which think - 
eth no evil." 

Men consult policy. They canvass effects. They 
determine results.. They weigh circumstances, in 
doing which they prejudge, or rather control what 
is useful so that it will be acceptable to others. It is 
the condition of others — their will of approbation or 
disapprobation — which controls and determines what 
shall, and what shall not, be done. When policy 
rules the doer, he is but the wisdom of that which 
he consults. He seeks to do what will be accepta- 
ble to those whose approbation he desires, or whose 
disapprobation he fears. He is, therefore, but the 
exponent of them, and his doings will be as perfect 
a daguerreotype, as his skill and information can 
produce. He aims to do what will please them, 
and, if he fail, it is the result of his ignorance of 
their condition. He writes, preaches, acts, and 
publishes, what his wisdom calculates will receive 
public approbation. And when that object is gain- 
ed he is contented, as far as contentment can be ex- 
pected from such a condition of mind — a mind de- 
pendent on others — on others, perhaps, less culti- 
vated, less qualified to exert a good influence than 
himself — a mind hemmed in with vices and follies 
of works on works — a mind incapacitated to act as 
duty and truth require, because policy governs, be- 
cause others rule — a mind seeking praise of men 
in commending what God has forbidden, what reli- 
gion reproves, what infidelity to revelation sanctions, 
what treason to human progress justifies, and justi- 
fies because it seeks what is congenial to the sup - 
Dosed wish of men, 



74 LIGHT PROM THE 

Have rnen intended harm by their artful poli- 
cies ? Policy makes war, and it makes peace. 
Policy governs countries, and controls armies. Poli- 
cy commands fleets, and makes citadels- Policy 
makes and unmakes men. Nations rise and fall 
under the policy of rulers. But the policy of one 
age, or nation, or individual, is not the policy of all. 
Policy is no settled principle of right. It can hold 
no claim to right, only as right is understood to be 
what is expedient, All things may be expedient 
under circumstances of what may be called adapta- 
tion, but are all things right ? If circumstances 
make wrong right, then right is only what circum- 
stances justify, and wrong what they do not justify. 
But if right be an immutable principle, applicable 
to all circumstances, the conduct of those who write, 
preach, act, and publish, what is welcome to the ear 
of popularity, may not find every thing they have 
done to be in accordance with the rule they consult. 
What is right, under this rule, has nothing to do 
with circumstances, except to control them. When 
men say, it is right, they mean what they say. 
But what makes it right ? Why is it right ? As 
these questions are answered, so right or wrong 
is evolved. Will all answer them alike ? Will 
all answer only correctly? We will say, no. But 
who answers wrong ? Who right ? That is the 
question which will most concern those who will 
write, preach, act, and publish, what the public 
will justify or condemn. We will write what we 
know, and we know that right is not wrong, nor 
wrong right. We will write what we know is 
right. But how do we will to write, or what do we 
will to write 1 As conditions require, or otherwise ? 
If we will to write as conditions do not require, is 
it either good or wise ? If we will to write as con- 
ditions require, is it not good and wise ? Do not, 
then, conditions control our will ? x\nd does not 



SPIRIT WORLD. 75 

our will control the conditions? Just so far as 
one is dependent, so is the other. Conditions call 
into exercise our will, and our will answers the 
call by consulting the best good we can do. But 
conditions are variable and various. Is it not evi- 
dent, then, that as conditions vary will must vary, 
and as will varies so right and wrong vary — vary 
insomuch that what might be useful in one con- 
dition, might be useless in another, what would be 
best in one state would not be good in another, what 
would be a panacea for one disease would be no 
remedy for another, what would cure one man 
would kill another, and what would be right in 
one condition would be wrong in another. 

Policy may be wise, or unwise ? If wise, it is 
good ; if good, it is right. Right is good, wrong 
is bad. Wise policy is good and right ; unwise 
policy is evil and not right. Human policy varies, 
as human wisdom varies. When men consult the 
wisdom of men, they consult not the wisdom of God. 
When they write, preach, and publish, to gain the 
approbation of men ; they gain a meagre reward ; 
they seldom gain the good of wisdom ; they fail of 
securing what right demands ; they write, preach, 
and publish the wisdom of the world, which is wis- 
dom in selfishness. When they write, or do what 
is wise with men, they often write and do what is 
unwise with God. Is it right, then, to obey God, 
or men 1 If men, then it is right to do what will 
please men, without regard to their good or ill ? If 
men are the standard of right, men-pleasers are 
righteous ; but if God, then the question of policy, 
whether right or wrong, assumes a grave impor- 
tance. Wisdom will not justify the flattery neces- 
sary to secure the approbation of men, which we 
see in men who act in reference to that object. 
What meets public approbation corrects no public 
wreng, and what corrects no wrong is not good ; 



76 LIGHT FROM THE 

because for any thing to be good, it must do good ; 
and doing good is not remaining idle, when the 
calls for relief ring in our ears from winter to 
summer, and summer to winter, from all condi- 
tions where the plague of ignorance scatters its 
mournful desolation, and where the awful wretch- 
edness of worldly policy controls the works of man. 
We see what we will expose. We see men, wo- 
men, and children, writhing under a policy which 
neither God nor angels can approve. We see them 
groaning under a system which withers every soul 
with evil, which n» policy other than divine can 
cure ; because two wrongs never make one right, 
and two evils never make one good. We see what, 
no man in the body cart see without our aid. We 
see one policy conflicting with another. We see 
wrong and evil disputing and wrangling with each 
other, and whole empires convulsed with the policy 
of worldly interest. We see anarchy and insubor- 
dination to laws, established on the basis of human 
policy, converting men into machines for mischief, 
and making machines of men to convert others to 
worse than mercenary outcasts. We see whole na- 
tions, writhing over the fire of jealousy, and burn- 
ing over the coals of wretchedness. We under- 
stand the secret. Policy is what has done all this. 
Policy is what will cure all this. Policy is what 
we shall study and use, and policy is what we shall 
oppose and overcome. But when 1 When the 
world shall write, preach, and publish, as we write, 
preach, and publish. When writing, preaching, 
and publishing shall be subservient to our control, 
or to the wisdom which controls us. And not till 
then. How long that will be, progress, in the 
knowledge of the truth to the wisdom of God, must 
answer. We see only a gleam of light on the face 
of the earth. We see gross darkness baffling al- 
most every effort to dissipate the gloom. We see 



SPIRIT WORLD. 77 

the policy which closes the gates of entrance against 
us, We see the reason which men employ, the 
why and the wherefore of their opposition. We 
see some have concerns which need not be told, 
fears which should be commiserated, doings which 
solicit no revealment, wrongs which afford them a 
subsistence, errors which are a monopoly in crime, 
evils which cover their souls like sores of leprosy, 
wounds which degrade and disgrace by exposure, 
minds which will what is congenial to no reform, 
hearts which spurn advice from angels, feelings 
which sympathize in word and deed with ulcers of 
corruption, festering on the back of slaves, and man 
wronging man without remedy or restoration. We 
have sympathized and relieved, while they have 
scorned and derided. We have toiled and labored, 
while they have wondered and abused. This is 
the policy of men. This is the gratitude of men. 
This is the folly of men. This is the wages of 
ignorance. This is the reward of mischief. This 
is the doing of policy — a policy which subverts the 
good of the world — a policy which stains the soul 
with blemish that weary years of repentance can 
not remove — a policy which time nor eternity can 
overcome, while the will of man is set in its favor ; 
while the mind hugs it with the affection of a bro- 
ther, and nurses it as a child whose good demands 
its everlasting protection. Yes: this is policy ; but 
who admires, who adores, who loves, who obeys its 
mandates ? Look over the history of the present 
era ! Look over the history of angel visits to the 
sphere of man. Who writes, who preaches, who 
publishes, without consulting the ignorance and ap- 
probation of men ? Alas ! Who ? 

We will answer. He who writes, preaches, and 
publishes, that which does good, that which does 
no evil, that which wrongs no man but benefits all. 
He is the man whose policy is governed by the 



78 LIGHT FROM THE 

wisdom of heaven. He seeks good, and his works 
prove it. He stands like an oasis in the desert, like 
a pillar in the temple of God, like a ship on the 
wave of waters, like a rock on columns of granite, 
like a planet on the circle of spheres, like a world 
on worlds of affinity, like a man who acknowledges 
a responsibility to God and a duty to others. His 
policy will stand when rolling years shall vanish 
away. It will not be moved when crumbling earths 
and wider seas shall sink to rise no more. It will 
be forever wise, and forever good as wise. 

Minds will show wisdom or folly. The day will 
come when works will reveal their merit or demerit. 
The day has come when spirits see who seeks to 
please God, and who covets the approbation of 
worldly wisdom. The eyes of the upper world are 
on the lower. The works of iniquity, as the works 
of good, are all within our vision. No retreat can 
conceal crime from us. Its naked deformity over- 
comes the midnight. No wisdom of man can hide 
the sins which open to our view. No work or de- 
vice escapes the inspection of God. All things 
written, preached, and published, never can, and 
never will, pass the judgment of his bar, without a 
just recompense of reward. He sits on the throne 
of the universe, and that throne is the invisible pre- 
sence of his infinite justice- He loves, but he re- 
wards. He chastens, but he loves. He lays open 
the sores of disease, but he cures. He writes, but 
nature is the parchment. He preaches, but it is a 
still and sweet voice that breathes words of mercy 
on the noiseless air. He publishes, but his book is 
worlds on worlds with infinity superadded. No man 
can comprehend the wisdom of his writings. No 
man can soar to the brightness of his message of 
love< — love which no imagination can survey — love 
which no mind can fathom— love without centre or 
circle, degree or Jimits, boundless as the immensity 



SPIRIT WORLD. 79 

of his works, eternal as the durability of eternity, 
and unchanging as the structure of his mind is in- 
finite. No mind need wish what is not his to give, 
nor hope what it is not his will to grant ; for vain 
must be the attempt to wish or hope for mercies be- 
yond the measure of his wisdom to bestow, or love 
to grant to mind in the progress of its development. 
Works produce changes— changes in men and 
things — changes in conditions and relation — changes 
in morals and religion — changes in duties and obli- 
gations — changes in social and civil contracts — 
changes in government and discipline — changes in 
rewards and punishments — changes in customs and 
habits — changes in means and measures — changes 
in every thing but what is unchangeable. Change 
is nothing new, as a change, but all changes devel- 
ope new things. When change comes over mind or 
matter, the thing changed is different — it is not what 
it was before. Change is work, work is to change. 
Change is to change what is supposed requires a 
change. All suppositions, however, are not useful. 
All changes, wrought upon suppositions, are not 
beneficial. Suppositions are not alwyas facts. 
Changes wrought not on facts are false to progress, 
false to happiness, false to the good of man. Sup- 
position is often mischievous, and works of mischief 
are works of wrong. When men desire a change, 
they will be wise to consult the facts concerned in 
the change. If they overlook the facts, the change 
may be ruinous. When men consult facts, they 
can not be deceived ; but when they reason from 
suppositions, mischief may ensue. When men sup- 
pose, they suppose upon probabilities . Probabilities 
are not always facts. When probabilities are not 
facts, disappointment must result. When men are 
disappointed, they will suffer the consequences of 
their folly. Their works provoke their own re- 
ward. 



80 LIGHT FROM THE 

Changes concern all who are affected with them. 
They concern the worked, and the individual 
changed. They concern those interested in the 
good or ill done. Who is not interested ? Who 
has no interest in the weal or woe of a brother 1 
All will see what is truth, and when they see the 
truth, they will acknowledge an interest in the wel- 
fare of all souls, on earth or in heaven. There is 
a tie which no mind can unite, binding the whole 
work of God together, binding all mankind with a 
cord of sympathy indissoluble as immortality, and 
which unites all in one, and one in all. When 
minds contemplate a disturbance of this work of 
God, they are faulty, and disappoint the good of all, 
and the one in all. They commence a work which 
they can never complete, a work they can never 
consummate. It is, therefore, the extreme of folly 
to attempt a dissolution of a tie which God has ir- 
revocably made. No man can change it, nor can 
he change the relation which he sustains toward 
God or man. He may seek what is incompatible 
with that relation, he may change what is right into 
wrong ; but the relation and the obligation of that 
relation he can not change. No supposition, no work 
predicated upon a supposition, denying that relation, 
can stand. It will fall with awful power on his 
own head. 

Such has been, and such ever will be, the curse 
of all changes disagreeing with the obligation of 
universal brotherhood. Neither time nor distance, 
neither belief nor unbelief, neither weal nor woe, 
neither riches nor poverty, neither virtue nor vice, 
neither bond nor free, alter the immutable law of 
relation between mind and mind. As well might 
earth disown her offspring, as well might suns deny 
their circles, and moons their dependence, as well 
might day exclude the night and night the day, as 
well might all things work without a mover and 



SPIRIT WORLD. 81 

move without a work, as for mind to deny its rela- 
tion to mind, and God to all mind. 

Change, then, either supposes something favorable 
or unfavorable to the relation subsisting as a bond of 
union between all souls. It designs a change. It 
sets in motion means equal to change one condition 
to another. When that condition is changed, it 
must be better or worse than when in the former 
condition. If better, it is wise, if not, unwise. When 
changes, therefore, are wrought by the wisdom of 
Heaven, they must be wise and good ; for no un- 
wise or evil thing can proceed from a good and 
wise fountain. When changes are made by the 
wisdom of man, it would surprise itself, if selfishness 
had no concern in the work. When selfishness 
enters into the change, it would surprise itself, if all 
men shared in the benefits of the change. Selfish- 
ness and relation, with the obligation of that rela- 
tion, are antagonistical. With one, all is the inter- 
est of one, with the other the interests of all are in- 
cluded in one. When we say all, we mean all 
interests are subserved by individual sacrifice, 
When we say one is the interest of "one, we mean, 
all other individual interests are considered as aban- 
doned to selfish aggrandizement. 

Change is seen in the face of the material 
world. Wonders have been performed on the 
ground you now rest. It is not what it was. You 
wonder at the change. You wonder at the wonder. 
You witness a change in all animal and vegetable 
forms. What was, is not. The transitory is writ- 
ten on the leaf of every flower. The wind of autumn 
blows, and the seared leaf falls. The winter comes, 
and death reigns. Contemplate the desolation. See 
what wind and storm have done. See what cold 
and ice have done. Not a flower, not a brook, not 
a work of smiling sunshine, not a man, nor beast, 
nor bird, nor insect, but what feels the awful visi- 



82 . LIGHT FROM THE 

tation of wonder with mournful sadness. We see 
what will change this sadness intojoy. The morn- 
ing glory of spring revives what chilling autumn has 
made desolate. Under its genial influence the 
mourning winter of death, as it is called, passes 
into sweetness of victory. Who contemplates with 
us what wisdom sits enthroned on the bosom of 
decaying worlds on worlds of vegetable life ? 
Who believes that life remains among the dead and 
buried of winter ? Who supposes that whole em- 
pires of vegetable life will revive, and, reviving, 
adorn the land they would ever inhabit ? We will 
say what wisdom has said. We will say what 
nature has said is true. And what nature is to 
flowers, God is to man. He wills what men call 
death. 

Change is alteration. Nothing changed is the 
same. When wisdom changes, the change is good. 
When folly changes, it is evil. No change in na- 
ture makes the thing changed worse. All God 
does is wise, and wise because good. Alas ! does 
the wisdom of man comprehend it ? Does the per- 
ishing form of flower indicate wisdom ? Does the 
seared leaf of autumn denote wisdom ? Is nature 
true to wisdom ? Why, the desolation of blossom- 
ing empires laid waste ? Why, the ruthless hand 
of the destroying angel overcoming the innocence 
of smiling nature ? Are these the works of wisdom 
— a wisdom true to good 7 No man can fathom 
the inscrutable purpose of wisdom, unless her voice 
be heard, and her language understood. The wis- 
dom of men sees gloom and desolation. The wis- 
dom of God sees glory in gloom, and beauty in 
death. The man of the body sees wisdom in self. 
The man of heaven sees wisdom in all things. The 
day of death is sweeter than the day of birth. The 
opening flower of an immortal mind blooms to die, 
and dies to live. Such is the aspect of nature to, 



SPIRIT WORLD. 83 

mind. But really wisdom sees no death. It sees a 
change. Death, apparently, dies to live. It dies to 
beauty in one form, to assume a glorious beauty in 
another form. It dies when disease works in 
changing death to life. It dies when colors fade to 
tints of rainbow hue. It dies when sweetness pas- 
ses into fragrance sweeter still. It dies when 
weary summer fills gloomy autumn with the luxury 
of life. You wonder at the spectacle. Harps hang 
in mourning. The notes ot song die on the lap of 
abundance. The wail of moaning minds vibrates 
the sadness of the disconsolate. The music of song 
wafts no solace to the heart of the bereaved. Wis- 
dom sees the change. Wisdom works the change. 
The change is death — is life. The change is gloom 
— is glory. The change is mourning — is fasting. 
The change is sadness — -is joy. The change is 
wise — is good. The change is decay — is progress. 
The change is of mind — is of God. 

Wisdom sees change in mind. It sees what 
mind does not see. It sees a stream — not a stream ; 
an ocean — not an ocean ; a world — not a world ; a 
circle — not a circle ; but worlds on worlds of life 
in death. It sees mind overcome mind, sees it as 
it weeps over the bier of a cherished form, pouring 
melting tears on the coffin that is soon to sink into 
the desolate chamber of worms — soon to pass away 
in dust to be known no more like the perishing flow- 
er. Alas ! what havoc has death made ? What 
wretchedness saddens the souls whose winter of be- 
reavement has stilled the song of joy, and made de- 
solate the widow, and her orphan children ? What 
wisdom sees they do not see. They see the gloom 
of night resting over the grave. They see the 
dark curtain of worldly wisdom, smiting their minds 
with intense suffering, as it opens no window of 
hope, no world of joy, no wisdom but ashes, no so- 
lace but wretchedness, no consolation but grief, no 



84 LIGHT FROM THE 

beauty but dust, no glory but darkness 4 , and no sun 
but sorrow, shedding tears hot with anguish, like 
melting drops of lead on the widowed and orphan- 
ized souls of mortality. What is the cup of one is 
cup of many — of all in varied form. What has 
been will continue to be, until change shall come 
over the world of mind, and the dawning light of 
truth chase away the wretchedness of angry works 
of darkness. We would come to widows and or- 
phans in their solitude, and bring the cup of salva- 
tion ; we would take away the sting of death ; we 
would unlock the gates of wealth ; we would open 
the treasures of wisdom ; we would change the 
gloom of bereavement ; we would dry the widow's 
and orphan's tears ; we would kindle the flame of 
glory, which burns brighter and brighter ; and we 
would save their minds from the evils of the calami- 
ty ; but who arrests our attempt ? Who sacrifices 
the mind's dearest boon ? Who writes, preaches, 
and publishes, fraud upon fraud, deception upon de- 
ception, scandal upon scandal, evil upon evil, to 
counteract what we intend for the good of all ? An- 
swer, all who oppose the tidings we bring. AH 
who write, preach, and publish what wisdom in self- 
ishness justifies ? All who combat a philosophy 
they have not the wisdom to expose, or the common 
honesty to acknowledge. All who glory in their 
own shame, because their deeds are evil. All who 
riot in wrong, because wrong gains plunder from 
hands, bleeding with wrong to wipe away the ills 
of life. All who combine to undo a work com- 
mended by God, and consecrated by his eternal 
wisdom. All who hazard the interests of a world 
to gratify the ignorance of a world. All who grati- 
fy the ignorance of a world to vindicate the pride 
of wealth, popularity, and selfishness of individual 
poverty. All who wish to be kings, nobles, mas- 
ters, rulers, and captains over the hosts of Israel, 



SPIRIT WORLD. 85 

and are willing to bow down and do homage to the 
.work of men's hands, that they may secure the 
worthlessness of their folly ? Such are they who 
wonder at the disclosures from heaven, revealed in 
these days of spiritual famine. Such they who 
wonder, because honest and fearless souls have 
found a truth which they have not found. Such 
are they who wonder, because this truth has been 
revealed unto babes, and not unto those who are 
wise in their dvvn conceit. Such are they who 
wonder, and tremble when they wonder, because 
the arm of God is made bare to write, preach, and 
publish his salvation, without the aid of fawning 
sycophants or hireling slaves ; who make a mer- 
chandize of their own wisdom, who sell their own 
rags, to men, women, and children under the frau- 
dulent pretence of saving their souls, when the wis- 
dom of selfish gain is the real object. We wonder. 
We deplore. We weep. We come to change 
what is wrong, and work a change that will make 
all souls rejoice with everlasting joy. 

Change is perpetual. Change is not confined to 
things temporal. The spirit world is full of change. 
All things change but God and his perfections. He 
alone is unchangeable. No change in his wisdom is 
necessary. No good could be attained by such 
change. He is forever and ever the unchanging 
cause of all changes. But when we say, heaven 
changes, it is not as matter changes. It is not as 
forms change on earth. It is not as mind sometimes 
changes in the body. No : nor yet as the flower, 
the insect, the shrub, and the face of nature under- 
go changes. But there is a change, and that change 
is glorious — that change is good — that change is 
progress ; and that progress is the resurrection. It 
is a resurrection unto victory — a victory subduing 
to selfishness, subduing to ignorance of spirits, sub- 
duing to pain and death, subduing to worldly fame 

E 



Ob LIGHT FROM THE 

and honor, subduing to passion and revenge, subdu- 
ing to all the evils which disgrace and degrade the 
minds of men in the rudimental sphere. It is a re- 
surrection, so called, because it elevates mind from 
death and works of darkness. It is a resurrection, 
because the soul is free to explore the works of 
God, and admire the wonders of his glorious tem- 
ple. It is a resurrection, because the same immor- 
tal, that dwelt in first sphere, rises new born into 
the second sphere. It is a resurrection, because the 
same spirit, which inhabited the body, inhabits a 
body not of earth. It is a resurrection, because the 
spiritual body is an exact miniature, or identical 
likeness of the human body. It is a resurrection, 
because this change is so called. We say, so call- 
ed. By whom? By spirits instructed in the wis- 
dom of God. We see as we are seen, we know as 
we are known. Such is change in the resurrection. 

But it is not instantaneous, It is not the work of 
a moment, an hour, a day, a year, or an age ; it is 
the work of eternity. The resurrection is the pro- 
gress of the immortal mind in the knowledge of 
the truth. It can never end, because eternal pro- 
gress has no end. It begins, but ends not. It is 
unwise to say, after the resurrection, or beyond it, 
because a thing can not be after or beyond itself. 
What is, is not after is. After is an impossibility. 
Eternity has no after or beyond. We see no after 
the resurrection. Neither is there any thing beyond 
it. Hence, change, or the thing changed, is a 
work of eternal progression. What we see we 
know, and what we know can never be untrue. It 
can never be overthrown. 

Truth is one thing that never changes. It is like 
the wisdom of God immutable. It is what God re- 
veals. And what he reveals nothing can change. 
All revelation of God is true. All things are not 
revealed to men. All things are not revealed to 



SPIRIT WORLD, 87 

spirits- But revelation is progressive. All revela- 
tion is progressive. It will never end, because its 
ending would arrest the progress of mind, and 
limit the wisdom of God. It is unwise to say, 
that wisdom can be controlled, becauseno power ex- 
ists which is competent to do it. 

Weak minds concern themselves about what 
spirits should, or should not reveal. They profess 
to desire a change among men — a reform in society ? 
But how is that reform to be effected ? Can it be 
effected without a revelation ? How is truth to be 
understood without a revealment to the mind ? And 
what is revelation but a revealment of truth? We 
sympathize with revelation, but we do not sympa- 
thize with the hostility it receives. Men of high 
repute in the body, profess what they do not prac- 
tice. We see them writing, preaching, and pub- 
lishing sermons, tracts, and essays, showing the ad- 
vantages of revelation ; and we see the same men 
writhing and gnashing their teeth against all dis- 
closures of truth from heaven, not under the ban 
of their especial dictation. We see them signing 
death warrants against the spirits, and haranguing 
the populace with bewitching words not to believe 
the revealments made by spirits of God. We see 
them write books and sermons, we hear them eu- 
logize the revelation of God as divine, and call 
upon men to observe its laws, which are made 
plain by the inspiration of spirits. All this is well. 
But who denounces revelation ? Have we not re- 
vealed the truth ? Have we not disclosed facts wor- 
thy of their regard? Have we contradicted the laws 
of God ? Nay : but that is not the secret. We have 
contradicted the laws of usurpation, the laws which 
uphold men in wrong, the customs which glorify men, 
and debase the soul, the customs which pervert jus- 
tice, and injure the mind, the habits which are wretch- 
ed with shame and misery, and work oppressive- 



88 LIGHT FROM THE 

ly, with burdens hard and severe, on the shoulders 
of brethren and sisters, whose salvation is dearer to 
us than the approbation of selfish ignorance. 

Have we clone what God has forbidden ? Have 
we contradicted truth ? Have we degenerated in 
morals 1 Have we abused our high calling ? Have 
we disgraced our profession ? Have we robbed 
widow's houses? Have we gainsay ed the revela- 
tion of God ? Have we distrusted that revelation ? 
Have we commended revelation, and then signed 
resolutions declaratory of our opposition to revela- 
tion ? Have we said, revelation was complete and 
satisfactory, and then elaborated with our own 
hands such improvements, and extenuated such 
amendments, as would justify what we wanted to 
make that revelation conform to our creed, or our 
sectarian notions of right. If we have, then let 
him who is without sin cast the first stone. But, if 
we have not, who will justify himself before God in 
condemning what he knows not of. Change is what 
conciliates hostile minds. Change is productive of 
reconciliation. It is productive of works meet for 
repentance. It brings good out of evil. It never 
opposes its wisdom. It never quarrels with itself. 
If wise, it never shuts its eyes to its own interest. 
It never writes, preaches, or publishes, what it dis. 
approves. It never spurns counsel in its experi- 
ments. It is adventurous. Not so, with stupidity. 
Not so, with dulness. Not so, with indolence. 
What is change but adventure ? What is the spirit 
world to the world below, but coming to where we 
adventure upon what is before unknown ? What 
is wisdom but adventure ? Change is wise when 
good. When change is wise, wisdom is obtained 
by adventure upon works which are wise, and wise 
because good. When mind seeks knowledge, it 
seeks to change itself, it seeks to disperse ignorance. 
It seeks what is more valuable. It seeks to remove 



SPIRIT WORLD. 89 

what is valueless. It seeks what is called progress, 
change, wisdom, good, happiness. Progress is not 
in idleness, but in industry, effort, zeal, wisdom, 
and knowledge of the truth. He who seeks wis- 
dom, seeks to progress, and he who progresses is 
wise — wise because he is made happier. He who 
is made happier is changed. He is what the change 
has made him. 

Changes are not always productive of enjoyment. 
We see changes, wise and unwise. We see men 
change men. We see mind controling mind. We 
see selfishness and ignorance controlling selfishness 
and ignorance. We see wars, contentions, mur- 
ders, strife, wrangling, controversy, mind opposing 
mind, force opposing force, and all for what ? What, 
but to become masters, victors over" the subject — 
the vanquished ! What, but to govern, and make 
others do their will — make others do what they 
would not do without compulsion ? What, but to 
rule, and rule as interest and selfishness demand ? 
We see wonders where changes occur. We see 
men mocking over wretchedness, to make that 
wretchedness more perfect. We see warriors chang- 
ed from men of noble and sympathizing hearts to 
demons of madness. We see minds nurtured in 
the art of killing men, as beasts would never kill, 
in a land where Christianity is taught to old and 
young — in a land where Bibles and Testaments are 
not needed to show the enormity of the wrong — in 
a land where peace and plenty reign, but hunger 
and crime abound — in a land where the Lord's day 
is made vocal with songs of praise, but words of 
rule and words of war, words of friendship and words 
of contention, words of hope and words of fear, 
words of wisdom and words of folly, attend the 
wondering of God's people. We see men immola- 
ted, sacrificed, scourged, tortured, stolen, whipped, 
stoned, persecuted, imprisoned, scorned, taunted. 



90 LIGHT FROM THE 

reviled, and abused, all where Christianity, in all 
its enlightened wisdom, is preached ; and professors 
unite in wonder, because the work of reform, of 
progress, moves so tardily, so sluggishly. We see 
men willing, yet opposing reform, praying for, yet 
condemning the means of progress, believing in, yet 
opposing the resurrection unto life. Does not mercy 
wonder. Where are the tears of the penitent ? 
Where are the altars, where the sacrifices, where 
the humanity, courage, and independence, equal to 
change the condition of men ? Ask ? Look ! 
Where ? Oh, where will earth's weary sons and 
daughters find the needed wisdom? Where the 
wisdom that changes words of strife into words of 
peace ; words of contention into words of mercy ; 
words of bitterness into words of sweetness ; words 
of cruelty into words of love ; words of hate into 
words of reconciliation ; words of wrong into 
words of right ; words of falsehood into words of 
truth ? Where will you go 1 To whom will you 
go ? Jesus has been with you ; he is with you ; 
but you heed him not. His voice rings in your 
ears, as you open the dusty lids of his history ; but 
the sound dies on the page which unfolds the bright- 
ness of the land where the pure in heart live for- 
ever. His voice is heard — heard only — but not 
obeyed. Where, oh where, will the weary find 
rest? The resurrection is come, but where are 
the children ? The world of progress is open, but 
who walks in her footsteps ? The world of change 
is at your calling ; but who changes for better ? 
Alas ! Who glorifies God by doing good to his bro- 
ther, who visits the sick with works of assistance, 
who opens his soul to the widow and the fatherless ? 
These are questions which the resurrection must 
lay before the world of mind, as they are now open 
to the eye of God. They are questions of more 
importance to the soul, than the wisdom of selfish. 



SPIRIT WORLD. 91 

ness — -of more importance to the mind, than wealth, 
luxury, fame, honor, or all that earth affords. They 
are of more importance than all else besides — we 
say, than all else ; for no mind can enjoy the world 
below, or the brighter world above, who is destitute 
of the qualities essential to true joy. No mind can 
enter the sphere of the blessed, the circle of holi- 
ness, without wisdom, without love, without works. 
Vain is the boast of empty profession, vain are the 
pretensions of profession, without change, without 
works — works which Jesus approved — works which 
God will approve before the throne of his judg- 
ment. 

Who, then, opposes change? He who continues 
in wrong. He who walks in ways he should not 
go. He who disowns the religion he professes to 
love. He who derides the truth, lest the truth 
should be evil spoken of. He who bargains wis- 
dom for selfish gain, who enters not into the sanc- 
tuary but to please men, who worships only with lip 
service, who warns but takes no warning, who adores 
the idol of mistaken dreams of heaven, who pays 
his oblations to windy words and senseless customs, 
who welcomes the tidings of a resurrection unto 
life, but operates where no resurrection will save 
him — operates as a beast, burdened with a load he can 
not control ; for such, change is required, change 
must be had, and change will be had, before they 
can be as happy as the happiest. 



Circles make spheres. Circles compose circles. 
When men say a circle of friends, what does a cir- 
cle mean, but a gathering of kindred or friends to 
enjoy the society of each other ? Circles are some- 
times formed within a circle. All circles are with- 
in other circles. There is no boundary to infinity, 
and, therefore, the infinite circle surrounds and 
includes all other qircles. We write what our cir- 
cle knows. We write what other circles, perhaps, 
do not know. We write to instruct, not to receive 
instruction. We write to be useful to others, not to 
be useful to ourselves. Wisdom is neither increas- 
ed nor diminished by communicating it to others. 
Instructing others is not progress, only as others 
become instructed. 

Circles receive instruction. Some circles receive 
instruction, and progress faster than others. Some 
have better advantages, possess better facilities, 
have more industrious learners, and retain what 
they attain with greater ease and less difficulty 
than others. Circles are schools of learning. In 
each well regulated school a preceptor is necessary. 
He is the teacher. He controls the students. He 
aids the student in what will be useful to his suc- 
cess. He wills obedience to rules of government. 
All disobedience is punished. No school can pros- 
per, no student can learn what is useful without or- 
der, and no order can be maintained without a 
governor. All disorder is insubordination to gov- 
ernment, Where no control is manifest, disorder 



LIGHT FROM THE SPIRIT WORLD. 98 

and confusion must exist. All nature vindicates 
this proposition. The world of matter and the 
world of mind, would be a world of disorder, and a 
world of wretchedness, without a governor to con- 
trol. It is only by infinite authority — -authority 
which can only exist in an infinite Mind, that an 
infinite universe is obedient to his will. No mind 
can control all things but God. No mind can con- 
trol what God controls, or any part of his control, 
without controlling God, and were it possible for 
any mind to control God, God would not be supreme 
— the controller would be his superior — would be 
God. 

Hence, all circles, without a head, can not long 
maintain the body. They must perish. As well 
might the world of matter roll round its centre with- 
out a centre, as for a circle to move harmoniously 
without a head — a centre— a governor, a teacher. 
It is as impossible for any circle to gain wisdom 
without a teacher, a superior, one competent to in- 
struct, as it is for the student of nature to learn what 
nature is without nature — without the lessons she 
affords in her works and wonders. But we see 
some minds who have resolved upon principles of 
action in circles to which they belong, at war with 
the science which they profess to love. They are 
subverting the professed objects which they seek. 
We see circles professing a love of order in nature, 
divested, or rather disinterested in any order for 
themselves. To them, order is well in the govern- 
ment of God, but order is not well for circles. And 
these are professed philosophers, but their philoso- 
phy is folly in the sight of angels. Indeed, what 
worth is there in any philosophy which may be prac- 
tically discarded ? How can truth be of any service 
to him who rejects it ? Hold up your heads, ye 
circles who teach men to obey God, and the wisdom 
of God in nature, and vet refuse to obev yourselves. 
E— 2 



94 LIGHT FROM THE 

We see you have— what ? faith ? No, not even as 
a grain of mustard, but you have — what ? What 
you have — -circles without progress — circles who 
believe in progress, but progress not— circles who 
will to have freedom — -abused word — freedom where 
the wheels of progress are all held in durance — 
freedom where no mind can be instructed, because all 
will not follow nature, and employ teachers of wis- 
dom to set them free from the bondage of ignorance. 
Why, circles might as well say, I am sick, but 1 am 
well ; I am unhappy, but I am happy ; I am a 
student of nature, but I learn nothing ; as to say I 
am for freedom, where freedom to improve the 
mind in the knowledge of the truth, is the freedom 
of a slave in chains, a prisoner in prison, a learner 
in walls, fortified with freedom on its terraces, but 
slavery within to control the prisoners ; for there is 
no servitude more debasing than disorder, confusion, 
and misrule. 

We have seen circles meeting for the ostensible 
object of learning what others had to say, who were 
no wiser than themselves. It was said, but who 
was the wiser, or better for the saying • it was told, 
but who was benefited by the tale ? Who stepped 
aside to practice what he heard ? Who went home 
not distrusting the story ? Who observed the or- 
der which governed the communications made by 
spirits to citizens of another sphere 1 Who will 
answer, I love the communication ? Who will say, 
I believe the spirits ? Who will not say, spirits 
write what is false 1 Who will not accuse spirits of 
writing what is untrue ? Circles will say what 
they will. What they will is human wisdom. 
What spirits say and write, is not human wisdom. 
Who, then, must decide ? He who teaches, or he 
who is taught ? Who will write what is opposed to 
his or her will ? Who will control ? If the me- 
dium controls, we do not. If the medium wills 



SPIRIT WORLD. 95 

the communication, it is the will of the medium, 
and not ours. Circles ask spirits to advise. Spirits 
give their advice. But who obeys ? Who consents 
to follow it ? We see what circles do. We see 
they will to control. We see they work, in many 
instances, against us. We see others who work 
with us. We see circles armed with daggers to 
kill evil spirits, and we see that those who take the 
sword shall perish with the sword. 

Circles will find that they are wise when they 
come to a knowledge of the truth ; but we see not 
how they can get the truth, or advance one step in 
the way of its attainment, unless they will obey the 
directions, and follow the instruction of spirits. We 
say, follow the instruction, come what may, We 
say, come what will, obey. We must control, or we 
can not teach. We must write what we will, or 
we can not do what we design. There is no alter, 
native. Circles will do as considerations of law 
and order require. Circles may do as we instruct ; 
they may do otherwise. In one case, they will 
prosper ; but in the other, they will perish. This 
is true to the law of mind. It is true to the good of 
man. It is true to nature, and there is no philoso- 
phy worth having, that will encourage the student 
to hope for progress without complying with the 
rules which are indispensibly necessary to his suc- 
cess. 

When circles would progress, we would aid 
them. But circles, like individuals, must not ex- 
pect our aid, without they are willing to receive our 
wisdom. We can tell them what they are, and 
what they know, but who does this improve ? What 
does this do toward advancing the mind ? Nothing. 
It leaves where it finds. That is not our mission. 
We come to change. We come to beat men's 
swords into pruning hooks. We come to deliver 
minds from errors and wrongs — errors and wrongs 



96 LIGHT FROM THE 

which some circles justify— errors which, in our 
efforts to overthrow, induce many to call us evil 
spirits — errors which have been falsely called good, 
but which are practically productive of mischief — 
errors which men know are inconsistent with the 
laws of nature, but which they love with affected 
fondness, because sanctioned by popular customs, 
education, and habit — errors repulsive to the free- 
dom of this sphere, but welcome to the inhabitants 
of earth, because ignorance prevails — errors which 
oppose needed reform, because needed reform is 
what some call evil — evil because the needed re- 
form attacks what they love — "The loaves and fish- 
es" of other's industry. We see what is demanded 
by impartial justice, but we see selfishness inter- 
posing her objections. We see circles watching 
with suspicion all communications made by spirits 
for their government and improvement, as though 
we were either incompetent to instruct them, or too 
malignant to seek their welfare. Some will write 
what is not written by spirits, and then others will 
seize upon writing which we have not written, to 
unlock the mystery . Their writing is not ours. 
They run with their writing against a wall, bruis- 
ing their own heads ; and then say, an evil spirit 
hath done all this work of mischief. They make a 
scape goat of their profession of faith in spirits, to 
cover their own wrongs. We see circles induced 
to credit the mischief of human wisdom to spirits 
who are the chosen guardians of their souls. We 
see what we will not here reveal. 

Circles will never advance, until they make up 
their minds to receive the instruction of spirits. 
We may labor ; but it is labor in vain, when resist- 
ance to our advice is overwhelming all we can do. 
Soon, those who now give counsel to the inhabitants 
of earth will pass into a sphere where we can not 
reach the world below. Others will take our pla- 



SPIRIT WORLD. 97 

ces, but they will then be like unto us, as we are 
now. Nothing more of wisdom will they possess 
than we. What wisdom is to us, even so it will be 
to them. What wisdom is to them now, is folly to 
us. But wonders will be done. Human hands will 
not write what we never wrote, and then blame us 
for the folly. Circles will not always say, that the 
hand of correction is worse in us, than in evil men. 
Circles will not say wh&t we now hear said, that 
the spirit world is full of evil spirits. Circles will 
never learn wisdom by rejecting counsel, nor pro- 
gress in the truth by denouncing the communica- 
tions laid before them. We will say, circles will 
see what we see ; but they will not see what we 
see, until they learn to see. We will also say, that 
no circle should surrender a right to judge us by 
our works, but it is not right to prejudge a work 
before it is half completed. The defects of a ma- 
chine, in an incomplete state, are not just witnesses 
of what it will be when finished. 

Our work is only commenced. The incomplete 
fragments of written communications, designed as a 
work of progress on the part of mediums, have been 
torn from their intended connection, and bandied to 
the ear of prejudice, as relics of worse than bar. 
barous inhumanity. Notwithstanding the frag- 
ments were true to their designed position in the 
temple, yet unskilful workmen have cast them away 
among the rubbish of their own hands. How long 
it will be before these fragments will be restored to 
their place of destination, will depend on the indus- 
try of those who seek to find what they have cast 
away, and yet it is certain, that the key stone is as 
essential as any other to the completion of the build- 
ing, although the workman do not know where it 
belongs, or see its use. 



®felte m Ctelfe 



Having sought and found other circles than those 
of the first sphere, it may awaken exertion and sti- 
mulate industry on the part of those whose good we 
seek, to widen what has been said on this subject. 
The object is not works on works of men, but works 
on works of angels. All circles of the first sphere 
are only the works of mind in its rudimental state, 
assisted with occasional rays of light, or rather light 
mingled with darkness, to aid its development. 
But the circles of this sphere are aided by the de- 
veloped wisdom of a higher sphere, among whom 
are the patriarchs and prophets of centuries gone 
by. We are in communion with them as earth's 
inhabitants are with us. But there is this differ- 
ence. Men and women, in the rudimental state, 
see us only through mediums, who are as the doors 
and windows of an edifice. It is only through 
these mediums that we are able to convey the in- 
telligence of our existence, and make known such 
facts as will be serviceable to man. And, even in 
this effort to communicate the truth, we find many 
serious difficulties to overcome, before we can make 
ourselves understood. 

Such is the will of mind, that many spirits will 
not work with us, nor would they be able to assist 
us very materially, were their services at our com- 
mand. We are, therefore, aided with® wisdom from 
the third sphere, even as some on earth are with the 
wisdom of the second sphere. But when we soy, we 
are aided by the wisdom of another and a higher 



LIGHT FROM THE SPIRIT WORLD. 99 

sphere, it should not be understood, that all who in- 
habit this sphere are thus aided . Knowledge is not 
attained in any sphere without p assiveness. Exam- 
inations and investigations of n ature and the laws 
of the universe, are indispensibly requisite to the 
progress of mind; and those examinations and in- 
vestigations must be accompanied by no established 
will to prejudge the facts, which such investigations 
may disclose. The mind should not be willed by 
circumstances to reject the truth, but it should be 
passive to receive the light. No condition of the 
mind is so unfavorable to the soul as will — will that 
predetermines without knowledge — will that as- 
sumes, and then makes the assumption the basis of 
opposition, the ground of contention with facts — 
will in subjection to ignorance — will with folly to 
guide — will with selfishness to control, and will that 
labors to defeat the will of heavenly wisdom. 

Circles in wisdom, with circles devoid of the 
same wisdom, exist in the second as in the first 
sphere. Men are not made wise, only as wisdom is 
received, on earth or in heaven. The removal of 
mind from the first to the second sphere, adds no- 
thing to the stock of knowledge but the knowledge 
of its immortal existence. It sees life in conscious 
being, in its own being, which, perhaps, before its 
entrance into the second sphere, was only seen 
through a glass darkly, or symbolized by faith in 
revelation, or the works of God in nature. It forms 
an association with other spirits kindred in eleva- 
tion and development. It seeks affinities like itself. 
It avoids others unlike itself. No arbitrary power 
is exercised over its will or wisdom. No influence 
is exerted by superior spirits to control the freedom 
of associates, or their right to associate with those 
like themselves. Passing from a sphere where con- 
genial affections and affinities form circles of inte- 
rest and pleasure, it renews its attachments to cir- 



100 LIGHT FROM THE 

cles with its accustomed avidity. But strange as it 
may seem, no other circle would so completely sa- 
tisfy spirits, in their corresponding affinities and re- 
lations, as the one which nature has provided and 
qualified them to enjoy. The uncultivated find the 
uncultivated, and they mutually sympathize in each 
other's society. They are united because they are 
alike ; and because they are alike there is no dis- 
turbance. In this respect, the spirits of all circles 
differ from the world below. 

Harmony is the law of mind, which all spirits in 
this sphere obey, because they will to obey, and be- 
cause they can not will what is contrary to their 
will. Hence, they are contented, because no power 
infringes upon their will, no will of others disturbs 
the will they exercise. Each spirit wills what it 
wants, and wants what it wills. If, being ignorant, 
it wills the society of ignorance, such society does 
does not object, because that would be censuring it- 
self; but, if cultivated, it wills the society of the 
cultivated, that society welcomes its own, because it 
can not deny itself. Such is the order of God in this 
sphere of life. 

Circles are, therefore, worlds of spirits harmoni- 
ously associated together, each world being govern- 
ed by conditions corresponding to its will of im- 
provement, and its knowledge of wisdom. The 
first circle of this sphere has its type, or antetype, 
on earth. What men call devilish, and what we 
call unwise, misguided, and ignorant mind, with 
corrupt and false views of God and duty, dwell in 
this circle. Murderers, liars, thieves, robbers, mi- 
sers, winebibers, gluttons, and many others, whose 
sympathies accord with ignorance of true wisdom, 
centre in the wilderness of the first circle, where 
the desolation is more complete than the deserts of 
of Arabia. But still they have what they want, for 
wisdom has so organized mind, if we may so speak, 



SPIRIT 'WORLD, 101 

that any other land would be unwelcome to their 
undeveloped souls. They resemble the wandering 
circles of Musselmen, who seem content with the 
burning sands under their feet, and the melting sun 
over their heads. We see whole nations in this cir- 
cle. We see some of all nations but one. The 
poor Indian, as he is called, looks down in pity. He 
is not with them. He wills a higher position, and a 
purer circle .he enjoys. With all his rude hands 
have done, with all nature has done, with all God 
has done, the first circle has no mind equal to the 
untutored inhabitant of the forest. We see men of 
professed refinement, we see women idolized for 
their beauty, we see works of both, and we full well 
know that men of the forest, into whose glades the 
light of civilization has never dawned, and over 
whose hills and mountains the arts and sciences 
have not traversed, have a circle that sends sympa- 
thy to circles below them in wisdom and knowledge 
of God in nature. 

We see all conditions of mind wondering what 
we mean by circles. And, when spirits reveal the 
truth, they wonder still more. But wonder as they 
will, the stern reality is nakedly before us, that no 
rude inhabitant of earth, educated only by nature 
as she instructs in the vast volume of her wisdom, 
will find a level, with the debased condition of many 
minds schooled in the wrongs of civilized society. 
And what is more wonderful, such are in the lowest 
circle on earth, in the sight of infinite Wisdom. We 
see works which an Indian would spurn with proud 
disdain to do, in the midst of what is called wisdom 
among men. And we see the hand of God remov- 
ing those souls to a sphere, and to a circle in that 
sphere, where corrupt wisdom may seek what cor- 
rupt works may merit — the congenial wisdom of 
darkness. We see men in the body passing along 
in their wild career of vice to the verge of the 



102 LIGHT FROM THE 

grave, not mindful of other's wants or woes, not 
caring how or in what way they wronged a help- 
less, or friendless, brother or sister, only so that 
they might control his subsistence to their own will 
without a recompense ; and we have seen such 
spirits associated with other spirits in a condition, 
which was the only one containing the wisdom 
most welcome to their souls. 

This was wisdom in wisdom of God. It was a 
wisdom only in degree — a degree which would be 
selfish in any other circle, in a degree which would 
be selfish where they are, were it not that others 
who are with them are like them, and what is the 
possession of one, must be the possession of all. 
We say, must be the possession of all — all in that 
circle — because no inequality of possession can ex- 
ist where all conditions are the same. All condi- 
tions, then, being the same, each being like the 
other in the development and wisdom of mind, no 
selfishness can exist, because no will can be exer- 
cised to rob another of what he has no need — the 
wisdom in which all mutually participate. 

We write what we see, not what we have expe- 
rienced ; for we find what we have not experienced 
in what others have related, as the only experience 
we have of the first circle. It is all the knowledge 
we can gain, because it is impossible for us to re- 
trogade to the condition of the first circle ; and be- 
cause we have no will to will a thing which is im- 
possible, and which is opposed to our will of pro- 
gress. What we know, then, of the condition of 
the first circle, is what we have learned from those 
who have had some experience, and with it disci- 
pline. We will say, that what is seen by us is 
known, but we will say we are inexperienced in the 
works of those who inhabit this circle. It is true, 
we see them, see their condition, but it is also true, 
we have never done what they have done. We 



SPIRIT WORLD. 103 

know as we see, and we see that what is satisfac- 
tory to the first circle, would be misery to us. It 
would not meet what we want. It would not fill 
our minds with bread. It would not satiate our 
thirst for the water of life. We should famish in 
the desert. We should stumble in the darkness. 
We should work in tears. We should overcome 
works of opposition. But it is not so with them. 
They are at ease. They work but sluggishly. They 
can not work otherwise. Their condition forbids it. 
They desire but feebly a change, and they desire 
a change only in a small degree. It is so small 
that we should marvel to call it a change. Long 
years are wasted with no perceptible improvement 
in wisdom. We say, perceptible, because it is so 
tardy, so slow, so impotent, that, unless we survey 
a series of years, we can not realize any difference. 
We have seen a spirit who has emerged from this 
circle. He came with wonder. He was astonish- 
ed at the advantages. He was surprised when the 
real difference was disclosed. He saw nothing 
higher when in the first circle than himself. He 
saw no glory above himself. All was as himself. 
No spirit was happier, than he thought himself to 
be. But when long years had wasted away, when 
almost imperceptible changes had passed before 
him in multiplication, he awoke from his reverie. 
The long century had wrought deliverance. The 
tardy soul, immersed in the quiet of the midnight 
around him, saw the opening day of a brighter circle. 
Such is the worst condition of which we have 
any knowledge. It is a condition unenvied and un- 
enviable. But it is a condition many, very many 
of* earth's children must share. We say, they must 
share it, unless a very great moral change — a change 
accompanied with wisdom, and wrought by wisdom 
shall interpose to save. Will is opposed. Will is 
in the way of reform. Who, then, shall change 
the will ? 



104 LIGHT FROM THE 

We will say, that all who will against wisdom 
are in the first circle. All who oppose the wisdom 
of a higher circle, must remain in the lower circle, 
until a change is wrought which will overcome the 
folly of ignorance. And it should be understood, 
that folly has no power to cure itself. Consequent- 
ly, no circle can ever remove its own weaknesses, 
because not having the wisdom, it can not remedy 
its own defects. As no mind can impart what it 
does not possess, and as each circle is of one mind 
only, so the change, when wrought, must be wrought 
by the wisdom of a superior. Such wisdom is only 
found in superior circles, or circles possessing more 
wisdom. When circles, therefore, competent to 
work a change interpose their power to deliver the 
ignorant from their ignorance, and save them from 
a condition of spiritual blindness, the wisdom of 
their assistance is often opposed by the folly of those 
whose good is sought. 

Circles in this sphere seek what other circles need 
to make them more wise and happy. But when we 
offer the gift to the blind, the blind refuse the offer- 
ing. They welcome no assistance, because they 
do not appreciate their need of it. We work to en- 
lighten, yet the light shines not on the darkness. 
We labor to instruct, yet instruction is disregarded, 
and disregarded because its advantages are not un- 
derstood. In this condition, all progress is retarded, 
because all means are disowned, which are essen- 
tial to work deliverance. We see what evil is, 
but they do not see it ; and, therefore, they accept 
of no work to ameliorate their condition. They 
seem not to know the wisdom of progress, or the 
advantages of developed minds. Hence, the long 
lapse of weary years is wasted, before they come to 
the truth as unfolded in the second circle. Hence, 
circles are working the good of the needy ; and, in 
doing others good, they have their reward. 



SPIRIT WORLD, 105 

When spirits do nothing, is when they arc inca- 
pacitated to do. When they are incapacitated to 
do, they are not required to do, and when they are 
not required to do, they are not responsible for being 
idle. Now, we see spirits in this condition. In- 
deed, all spirits of the first circle, are incapacitated 
to do good to others, and are irresponsible for their 
inability to do what they can not do. What one 
knows all know, and what all know affords no op- 
portunity to make others know. Wisdom, being 
good, and the only source of good to spirits, it will 
be seen that two equals can not instruct each other. 
It will be seen that all, being equal, can not im- 
prove each other. It will be seen that unless each 
is improved by spirits of a superior wisdom, no im- 
provement can take place. When improvement is 
made in their condition, it is not their condition 
which improves itself. With these facts admitted, 
we will say, that the spirit improved, has no credit 
for the improvement. The improvement is not the 
work of his will or wisdom. It is work of a will 
and wisdom of another circle. Hence, the spirit 
has no claim on which to demand a recompense for 
the reform,and all progress, all developments,are pro- 
duced, not by the spirit, acted upon, but by the one 
who acts. As the first circle has no power to im- 
part wisdom above what it possesses, and as what it 
possesses is incapable of increasing wisdom in the 
possessor, so the development of mind in that circle, 
is not of the will or wisdom, worth or merit, of it- 
self; but of the will and wisdom, worth and merit 
of others. By this rule, we see spirits advancing, 
step by step, through the misty works of darkness. 
But what is their reward ? (Selfishness calls for a 
reward, and it calls not unfrequently for a reward 
on account of what others have done. Have spirits 
of the first circle worked their own uprising in 
wisdom ? No, Have thev instructed others in wis- 



106 LIGHT FROM THE 

dom ? We see wisdom can only be imparted where 
wisdom is possessed by the actor. The actor does 
not possess, and, consequently, can not impart wis- 
dom to those like himself. Hence, no recompense 
is shared by the first circle, because they are in. 
capacitated to do good to others. 

Circles of spirits, in this sphere, have what they 
want. When they want nothing, they make no ef- 
fort to obtain any thing. This condition is more 
unfortunate than criminal. It is unfortunate, be- 
cause it is wisdom to become wise. It is wisdom 
to become wise, because wisdom is the bliss of hea- 
ven. No spirit can be happy without it, and none 
can be wretched with it. Where there is only a 
small degree of wisdom, there can be only a cor- 
responding degree of happiness. Hence, spirits in 
the first circle share the bliss which their wisdom 
furnishes, and no more. This is true of men in the 
rudimental sphere. Where the wisdom of men is 
confined to works of selfishness, which is the low- 
est degree of wisdom, they share the reward of 
their works, as it is generally termed. They share 
the folly which is done by them. If men seem to 
be wise, and do no good to others, it is wisdom in 
selfishness. It is a wisdom that cheats the possessor. 
No matter what appearances may seem to indicate, 
one law exists, and one fact is clear, which such 
minds would do well to consider. We see spirits of 
that degree of wisdom among the lowest of circles. 
And, if they expect to be happier in the second 
sphere than they are in the first, without a change 
for the better, their expectations must perish. The 
heaven they enjoy in the body, is the heaven which 
awaits them in the spirit world. Death unlocks no 
wisdom to the spirit ; neither is there any advan- 
vantage, where nothing is changed by it. We see 
the deception which prevails on this subject among 
men. We see large numbers anticipating a change 



SPIRIT WORLD. 107 

by <feath which will unlock the portals of wisdom, 
and deluge their minds in the infinite flood. We 
see men calculating on wisdom, as though the 
whole world of life would be concentrated upon 
them the moment death consummates its work. 
Mistaken souls ! It is a dream, Nothing can be 
farther from the reality. Wisdom is wisdom, in 
all spheres. Wisdom is a pearl of great price. It 
is what wise men have found, but found only as 
they have become wise. It will never be found 
without labor — labor with those who have it, to im- 
part it to those who have it not. 

Death is not wisdom. It is not the gate to wisdom. 
Otherwise, why do not men press into it. Men pro- 
fess to seek wisdom. Men profess to believe that 
death is the gate whose opening admits the pil- 
grim to a world where wisdom comes down, like a 
flood, unasked upon the mind. But some men dread 
to enter it. They do not seek death to find wisdom, 
neither do they seek death as a door to life in 
wisdom. Alas ! what is profession without prac- 
tice ? What is faith without works ? Death wills 
no wisdom — it wills nothing. It is a transition from 
one sphere to another. It is wisdom in God to 
change his plants from one garden to another. But 
does the change facilitate the growth of the plant ? 
Is the plant matured by the progress alone of trans- 
planting it ? As well might the work say to him 
who performed it, I am the workman. As well 
might the spirit of man say, I am God. The change 
is wise in him who changes ; but what is wise in 
God must be understood by him who is willing to 
make that wisdom his own. Wisdom is one thing, 
but to understand wisdom is what we call progress. 
Wisdom is now, as it ever will be ; but to under- 
stand it is not now as it will be. 

When spirits enter the second sphere, they under- 
stand neither more nor less of the wisdom of God by 



iOS LIGHT FROM THJL 

the transition than immediately before. All s[i!rits 
who will see, may see with equal success in one 
sphere as in the other. No additional stimulus 
exists in the second sphere which is not manifest in 
the first. We live in the same world as ever. There 
is nothing new which is not always new, and noth- 
ing old which is not always old. Forms change, 
wisdom changes not. Spirits change by progress 
the condition of spirits. We mean the wisdom of 
spirits — the furniture not the building ; that is im- 
mortal, and changes not. We see the men who 
intend to be instructed when they get to heaven. 
They will to postpone instruction in the body, until 
they are transplanted into another sphere. And why? 
Because they are in darkness. They are deceived. 
They know what rules are established by God for 
the improvement of mind in the body. But who 
has told them of other rules — rules which flatter to 
deceive, and deceive to wrong — rules which God 
has made for the government of spirits in their re- 
ception of knowledge — rules which belong to, and 
control one department of his empire, but not 
another ; we ask who has told men to their injury 
this tale of the imagination ? They who knew not 
the truth. They who have received a compensa- 
tion for the flattery — for the mischief — which lies 
concealed from the deceived. Who makes rules 
suited to encourage the idolence of men ? Who 
trades in wisdom worse than folly, and wills a law 
of progress for earth unfitted for heaven ? Who 
wills for heaven a law of progress more advantage- 
ous with security to spirits than what is on earth, 
thus inviting mind to recognize* a partiality in an 
impartial God ? Who orders wisdom, correspond- 
ing with works of men, to write what wisdom hath 
not written ? Who wills wisdom in heaven, and 
folly on earth ? Are there Lords many, that spir- 
its should have laws many ? To us, there is but 



SPIRIT WORLD. 109 

one Lord, and one law of progress in the wisdom of 
God, whether in heaven or on earth ? All mind is 
subject to that law. All progress is controlled by 
that law. All reform is dependent on that law, 
and no mind can change it in earth or heaven. Is 
it not vain, then, for spirits in the body to calculate 
on receiving in heaven what would be a violation of 
law on earth ? And is it necessary for us to show 
what men know to be true in regard to human pro- 
gress ? Is it necessary for us to say, that no spon- 
taneous deluge of wisdom overwhelms mind in the 
body ? By what law, then, do they calculate upon 
an uprising in the knowledge of the truth, overleap- 
ing in an instant the progress of centuries upon cen- 
turies of mind, who have received instruction from 
nature's qualified instructors ? We see who cal- 
culates, and the wisdom of that calculation. We 
see mind palsied with the work. We see mind 
neglectful of instruction — mind procrastinating ad- 
vancement — mind writhing in superstition and igno- 
rance — mind made wretched by mind ; and we 
see the minds who contribute with their influence 
to fasten these convictions upon mind, lashing mind 
for the delinquencies which their own folly has oc- 
casioned. We hear them complain of the ignorance 
and folly of men. All this is human wisdom, but 
is it the wisdom of God to inculcate a sentiment 
which overlooks the law essential to its recep- 
tion ? Is it wise to tell men what worlds of wisdom 
they will instantaneously possess, when death shall 
unlock the portals of eternity — when the avenues 
of earth and heaven shall be opened ; and, at the 
same time, work the conviction upon their minds, 
that this wisdom is inaccessible to them while in the 
body ? Is it just to fault men who are delinquent 
under such circumstances, or is it the prerogative 
of one mind to condemn another for what it has 
encouraged, if not created ? We see who has done 

F 



110 LIGHT FROM THE 

all this ? We see more. We see men casting 
with their words, whole empires of mind into a 
world which has no hope, no light, no progress, no 
pity, no consolation, because those spirits have be- 
lieved their report ? Who wonders that mind 
becomes stupid, stultified with the awful mockery ? 
Who wonders that the low circle advances no fas- 
ter in wisdom on earth, and who wonders that wis- 
dom is scorned ? Have spirits in the second sphere 
no obstacle to overcome ? Have they lost sight of 
influences which check progress in the body, be- 
cause they have entered another sphere of continued 
life? 

We see who occupy the first circle in the body. 
They will occupy the same circle in this sphere, 
unless a change be wrought in their condition. This 
can not be wrought in opposition to their will. It 
is will which opposes wisdom. It is will which op- 
poses spirits. It opposes light with darkness — the 
darkness of self conceit. We see men opposing 
their own and other's good — opposing the work of 
spirits to enlighten them, calumniating and abusing . 
their best friends — working with mediums to dis- 
suade them from their duty — telling them false- 
hoods to accomplish their purposes — inviting them 
to desist under penalty of ruin to their temporal 
prospects — warning them of consequences which 
they know can never occur — and wishing them to 
give up a profession of the facts which they know, 
to accomplish the end of their wicked designs. We 
see men who profess to be ministers of Jesus engaged 
in this work — men whose character is in our hands — 
men whose welfare would be in disrepute were 
wisdom to utter her voice in the streets and publish 
their wrongs — men whom the people adore with 
their praise and worship with their offerings of 
gold — 'men who write sermons defending spiritual 
intercourse, and yet write what they do not believe— 



SPIRIT WORLD. Ill 

men who write what will please those whose sup- 
port they crave — men who preach in their desks 
what they denounce out of it — men, such as these, 
will occupy a circle where selfish wisdom riots on 
policy, and expediency is regarded only as the min- 
ister of their own wants. They have learning, but 
their learning is not the wisdom of heaven. It is 
learning ; but it is a learning which will only quali- 
fy them for the lowest circle in this sphere. It is a 
learning which they must unlearn, before they can 
enjoy the bliss of even the second circle. It is 
what will place them in the lowest circle. Their 
learning is what directs them to works of wrong. 
We see much learning, but very little wisdom 
among many who write sermons with words of honey 
and words of worldly wisdom, wrangling with 
words of the same wisdom, about which, wisdom 
from above, has no communion. 

We will say what will shortly be done. We shall 
make bare men's hearts. We have resolved to re- 
buke sharply. We have under our inspection 
more than one whose inducements have been such 
with mediums, that we shall not write without wri- 
ting the truth. We shall write what they have 
done in other matters, and what we disclose will be 
justified by witnesses whose reputation for truth 
will not be questioned. We see what will make 
some men tremble, when revealed. We will them 
good, and when we see what will is doing to oppose 
the good we intend, we must write what will remove 
the obstacle — what is necessary to quiet the resis- 
tance which the will of others has thrown in our 
path — what will be useful to the individual and to 
the public — useful because imposition is productive 
of no good to community, and useful because the 
individual needs exposure to save him from the mis- 
fortune of his own sins. We will write as we in- 
tend. We are spirits. We will what is good, We 



112 LIGHT FROM THE 

will no evil. But we will to remove evil, that good 
may be enjoyed. 

Men who have thrown off the works of iniquity, 
men who have abandoned their crimes, men who 
have disabused themselves of their wrongs by works 
of repentance, will write no works against spirits. 
They will not engage in warning mediums concern- 
ing the good or ill which devotion to spirit commu- 
nications will occasion ; no, nor will they be afraid 
of our revealments. It is not the misfortune of an 
honest mind to fear spirits, or oppose others who 
have a desire to know the truth. It is a will in wis- 
dom of selfishness which makes them oppose what 
others wish to do. It is a will of corrupt motives. 
It is a will which would will a servitude congenial 
with African slavery — a will to control honest in- 
quiry with dishonest and mercenary motives — a will 
that aspires for dominion over the liberty of private 
individuals — a will which would monopolize the 
inalienable rights of man to works of individual 
wrong — a will that wishes to control the work of 
others, when others wish what is good for all — a 
will which is unmannerly in its exercise, as it is 
fraudulent in its pretensions and contemptible in 
wisdom of wisdom in words to ruin. We will to 
write an expose without a shudder, without a fear ; 
and we are willing what will not be mistaken by 
those who will to write and preach without aid from 
heaven — without aid from circles whose light they 
never will see' till their money-seeking industry 
shall be swallowed up with what they now affect to 
contemn. It is worse than folly. It is a defilement 
which water can not cleanse — which fire can not 
purify — which anodynes can not heal — which words 
can not cure ; but which exposure alone must aid 
to works of repentance. We will expose. We will 
write names. We will say what will shake world- 
ly policy, worldly wisdom, with its abominable con- 



SPIRIT WORLD. H3 

ceit, its miserable voluptuousness, its wordy vapor- 
ings, its agonizing dread, its moaning concern about 
what others will to do, without the consent of their 
will. We will shake with words which no human 
policy can evade, no selfish wisdom can control, no 
will of man can withstand. We will write their 
names in letters of wonder on the doors of wrong, 
which overshadow wrong in the opening revelation 
of wisdom from heaven. We will write their 
names on the church, and the worshippers shall read 
the deed with the blush of shame. We will write 
what we have seen over their names, and the con- 
gregation shall know that spirits write the truth. 
We will write it on their windows,and their wives, 
and their children, and their servants shall read it, 
and understand when they read it. We will write 
it on their works of gain, which will be read in 
wonder by others. No wisdom shall hide the mis- 
chief of men, no policy shall cover the wrongs of 
men, and no selfish work of shame shall go unre- 
buked. The day when the secret works of dark- 
ness shall be made known has come. The day of 
retributive mercy will show what good the philoso- 
phy of progress can do. The day is dawning 
when men shall know what will do them good, 
when they shall see the wrongs of men, and when 
they shall repent. The day will declare it. No 
means of human wisdom can conceal what will be 
disclosed. The mercy of heaven will write the 
truth. The truth will not do harm. The truth 
will not be despised, nor will its effects be works of 
agreement with wrong. Men will not say, it is bad 
policy to publish the truth. .They will not connive 
with evil-minded, misguided men. They will not 
sanction, by their smooth words and fair speeches, 
the known injustice of those whose stipendary bene- 
factions they covet. They will not link arms with 
debauchery, and hug the viper that stings. They 



114 LIGHT FROM THE 

will not covenant with evil-doers, when the works of 
wrong shall be understood ; nor will they concern 
themselves with a wisdom which mocks all reveal- 
ments of truth. The day of worldly wrong asks, 
what? — what but a little more wrong ? Already, 
the cry is heard, Spare, oh, spare ! the boon of my 
indulgence. Spare, oh, spare ! the possession ! Let 
me have the pottage of my brother ! Let my indo- 
lence receive the industry of other hands ! Let not 
my calculations of gain from the sweat of other 
brows be disappointed. Let my love of ease never 
be disturbed ; and above all, let my dear people 
whom I have served with the crumbs of wisdom, 
and from whom I have gained my daily bread as 
my reward ; oh, let them not come to the table of 
their Master where there is bread enough and to 
spare, without money, and without price, lest the 
good I have done be crowned with no fat things, 
and I and my family become as one of the hired 
servants in the vineyard of truth. 

We will make wise. Folly is mad. She is 
alarmed. She is working to prevent the good of 
all, lest all should not contribute to support her. 
She is concerned, lest her dear people should be 
served better than they ever have been. She is 
plotting means to destroy the bread of angels, lest 
her crumbs of human wisdom perish without a pur- 
chaser. She is bartering for a compromise, so that 
she may continue the sale of her merchandize. She 
wants to rule her dear people, lest they go astray. 
She seems conscious that if they go away from her 
fold, they will find what will induce them to keep 
away — what will prevent them from ever return- 
ing. She seems to acknowledge that there is dan- 
ger — danger from a survey of other fields of wis- 
dom — danger to be. apprehended in the survey, lest 
other pastures will be found more inviting, and lest 
the desolation of her own fields should be appre* 



SPIRIT WORLD. 115 

eiated and forsaken. Oh ! the dilemma of craft. 
We can have no mercy. We can offer no counsel, 
but to advise the controller to seek the truth. We will 
say what he will find true, and the truth will extin- 
guish his fears ; yea, it will swallow up his selfish- 
ness in the abundance which has no limit. We 
write what worldly circles will find true. They 
will find that circles in this sphere correspond with 
circles in the body. They will find no wisdom in 
the grave, no wisdom in death, to save. They 
will find no wisdom in this sphere to save with their 
wills to oppose. They will find that circles in both 
spheres are alike, that facilities are alike, that minds 
are alike, and that the wizards who have cheated 
minds with the delusion that God would interpose 
his infinite power, and violate his own law of pro- 
gress to change minds, by submerging them in the 
vast flood of his knowledge, have cheated themselves 
into the lowest circle of spirits. 

The first circle is consorting together. Men 
have announced their intention. They have com- 
manded, threatened, abused, and slandered wiser 
minds and purer hearts. They have wronged the 
revelation of God to men, by perverting and divert- 
ing mind from investigation — wronged it with un- 
just works, with unjust words, and with unjust feel- 
ings — feelings in harmony with will of self— feelings 
at war with nature — feelings welcome only to spirits 
who love darkness and not light, because conscious 
of their own shame. 

Such is the condition of the first circle. Is it a 
wonder? Is it not what men choose ? Have they 
sought for any thing else ? Have they not opposed 
every every thing else ? Have they wanted what 
they have not sought ? Alas! works show. Circles 
show what circles have wanted. Hold ! Circles 
wonder on earth. They wonder who is wise. They 
wonder who .is in the first circle, who is in the se- 



116 LIGHT FROM THE 

cond, who is in the third, who is in the fourth. We 
will tell them. We will tell them that wisdom is 
not in wonder of the mind, neither are those who 
wonder, and wonder without progress, what they 
may be by receiving wisdom from heaven. It is a 
wonder with some minds what is necessary to get 
wisdom. Distrust never advances mind. Confi- 
dence never improves mind. It is wisdom. Wis- 
dom is the only thing. Confidence may aid, or it 
may oppose. We see mind confiding in mind. 
Both being alike, no advance is made. To ask 
minds to confide in minds unlike themselves, would 
be considered unreasonable ; and, in many cases 
among men, it would be dangerous. 

We must write a remedy. When minds can not 
confide, when distrust forbids confidence, something 
is required. Who shall believe our report? He 
who is wise. He shall not only believe what we 
teach, but he shall know that what we teach is true. 
We have said, he who believes shall know, and who 
believes? Who will write only with our aid? He 
who confides in what we teach. But he who does 
not confide in what we teach, it is unnecessary for 
us to aid, unless we overcome his doubts. When 
mediums ask us to aid, we will not refuse. But 
when they do not write as we will, we will to let 
them aid themselves. We see some who will aid 
themselves. We see some who write what they 
will, and then we let them write. It is not our 
mission to violate the individual rights of human 
will. It is not our mission to control what is, and 
should be, the property of the owner.^ Hence, me- 
diums, who write without our aid to move the hand 
as we wish, are mediums of their own will and wis- 
dom, and not ours. We shall leave such to reap 
the reward of their folly. We will them no harm. 
It is a sufficient reward that they must reap what 
they sow. It will bring forth the grain sown. The 



[T WORLD, 117 

harvest will show what they have sown, and who 
has cultivated the vineyard. We will not write 
what they have done. We will write only that 
what is written by some who claim to be mediums, 
is not written with our aid. And, it is sufficient to 
say, we are not responsible for the evil communica- 
tions which they receive, nor the inconsistencies 
with which their writings abound. 

We will now write something about the worlds of 
spirits of the second sphere. We will say, that what 
men call the first circle, is what we call a circle, or 
world, of ignorance. It is what men call low, but 
it is what some ignorantly call high in the body. 
What men call high, as belonging to themselves, 
they will write low In this sphere. It is works which 
concern spirits. No other rule determines the cir- 
cle to which they belong. It is not here, as in the 
body. Men are wise in their own conceits. They 
think themselves wise, when they are foolish. They 
indulge vanity. They flatter their own minds. 
They judge with a covering over their own defects. 
They see not as we see. We see without partiality. 
We see without a covering. All is naked. We 
see what rule they adopt to judge themselves. It is 
a rule which spirits do not use. It is a rule that 
deceives. It is a rule that never should be. It is a 
rule that should be destroyed. It is our mission to 
write what will change this rule of judgment. 

Men act with regard to private interest. Spirits 
act with a design for universal good. We have no 
favorites. All souls are equally precious in the sight 
of God. What we would do for one, wo would do 
for all. But our power is not infinite. Our know- 
ledge is finite. We do what we can, and what we 
can not do, is not done. When we act upon one 
mind, so as to control it, we act for the good of all, 
because all are members of one body. We take 
such members as we can affect. We do not take 
f— 2 



118 LIGHT FROM THE 

them because our love is greater toward them than 
other members ; but because we can control them, 
and make them useful to others. We take what are 
called the weak things of the first sphere, to con- 
found what are called the mighty among men. The 
battle is not to the strong, but to those of under- 
standing. 

The rule is to do good. The rule is to work what 
will do good. Spirits see this rule observed in what 
they do. Spirits see other rules in the rudimental 
sphere. They see faith without works. They see 
a rule that wills to justify by faith in creeds and 
and commandments of worldly wisdom, without 
works of righteousness. They see whole circles ex- 
pecting happiness because they believe. They see 
congregations expending their industry to make 
men, and women, and children believe their profes- 
sion of faith. They do believe ; but do they work? 
If they work, what are their works ? Are their 
works good ? Are they good to others 1 Are 
others benefited by their works ? Are the needy 
aided ? Are the most miserable made comfortable ? 
Are the most vile corrected, reformed, and instructed 
in wisdom ? Does their faith inspire works of good, 
or are their works, which they do, works of wrong, 
works of deceit, works of selfishness ? We see faith 
among men. We see they believe. But what do 
they believe ? They believe what others require 
them to believe. They believe more. They be- 
lieve the idol of gold. They believe wisdom is with 
them. They believe their way is best. They be- 
lieve self is best. They believe that works of sel- 
fish gain are right. They believe the creed. They 
will what is in the creed. They work to sustain it. 
They work to overthrow what is opposed to it. But 
who is made wiser or happier ? Who shares in the 
work they have wrought ? Who eats the substance 
of their toil ? Who drinks the water they have 



SPIRIT WORLD. 119 

drawn ? They work, but who is benefited ? Are 
the needy 1 If so, well ; if not so, works will show. 
The needy will tell, and the needy will not be needy 
when works are wise, and other's good is sought as 
self. We will a rule. We will to work for other's 
good. Do men will other's good ? Do they bless, 
and curse not ? Do they bless as Jesus blest? Is 
there no apostacy to be rectified, no will to change, 
no works to alter, no correction to be made, and no 
good work to do to others ? 

Are men justified by faith 1 If so, what faith ? 
What degree of faith 1 Works ? Faith in works 
of good to others justifies the soul. It is work that 
justifies the faith. It is work that condemns the faith. 
When faith consults other's good it justifies ; but 
when faith consults self, at the expense of other's 
good, it justifies self in wrong. Faith justifies what- 
ever it seeks. Works justify works of righteous- 
ness. Works do not justify works of righteousness. 
They justify themselves, or they contradict the 
works of others. We see works of faith. We see 
the workman sow his grain in the expectation of re- 
ward. We see the sluggard. He sows not. He 
reaps not, unless he reaps what other hands have 
sown. If he reap, he works. He works as others 
work. When he works, he is not idle; and, when 
he works it is just he should receive a reward. He 
should receive a reward as his work may be. He 
is justified in receiving it. The reward is his. 
What is his, is not another's. He works for the 
reward. He works for himself, or for what will 
benefit himself. This is wisdom in degree. It is 
better than no wisdom. It is better than idleness, 
because idleness does no one any good. Not even 
self is benefited by it. It produces nothing ; and, 
when nothing is produced, nothing is gained. The 
first circle, in the rudimental as in this sphere, is 
composed of men and women who have worked for- 



120 LIGHT FROM THE 

themselves. They are those who have worked for 
themselves, and against the good of others. They 
have works. They have many works. They have 
some good works — good for themselves. They 
have some evil works — evil to others. Evil to 
others is what they will for their own supposed 
advantage. They will their own advantage, be- 
cause they will their own good, without regarding 
the good of others. Wisdom of higher circles sees 
good in doing others good. Wisdom in self sees it 
not. Who then belongs to the first circle ? Who ? 
but the man, or woman, whose wisdom is so far 
undeveloped as to regard self, without regard to 
others. If men do good to themselves, what reward 
have they ? Must it not be the reward they have 
earned — the work of their own hands ? And what 
is the reward of their own hands, but the reward of 
wisdom in self. The wisdom of others it has not 
sought. No reward of works, devoid of self, is 
their reward. It is wholly of self, and self will 
justify itself. It is a righteous judgment. No one 
can complain of his own judgment. It is right with 
him. We will say it is right with us. It is right, 
because what one has gained by his works, is his 
own. By works of selfishness, one gains what is 
selfish, and to gain what is selfish, is wisdom in sel- 
fishness; or, in other words, it is the fruit, or re- 
ward, of the first circle. 

We write. We work. We will to do good — 
good to others. The first circle wills our good to 
their own will of self. It would make our good to 
the world, subject to their pleasure. Their plea- 
sure is self. We see the minds of this circle. 
They will our good to man, as they will their own 
work. They work to pervert our wisdom to some 
selfish, or sectarian purpose. They will to limit 
what has no bounds---to control what they can not 
control. They will to make our labor coincide 



SPIRIT WORLD. 121 

with wisdom from beneath. In other words, minds 
in the body ivill to make spirits just like themselves. 
They would have spirits write what accords with 
their wisdom. When spirits do write what accords 
with their wisdom, it will be because they are like 
them. It will be because wisdom in self controls. 
Wisdom in self controls what it can control. It can 
not control that which is above itself. It can not con- 
trol its equal, but it can unite with an equal, and 
they can both work together. Hence, when spirits 
in the body would control spirits in this sphere, so 
as to write what will accord with the wisdom of 
mind in self, it should seek spirits who are in an in- 
ferior circle ; but as there is nothing lower in the 
scale of wisdom than self, it must be content to re- 
ceive an equal. When a man seeks and finds wis- 
dom, so as to do him good in an equal, it will weary 
no mind to understand why some men seek it in 
that channel. Those who wish to control spirits are 
in the first circle. No spirit can be controlled by 
them ; but all spirits, in the first circle of this sphere, 
will co-operate with them in what they will. The 
will of one is the will of the other. They can work 
together. 

Some spirits in this sphere — spirits of the first 
circle — are co-operating with like spirits in the body. 
They will to do as they will. Both spheres will 
alike — circles of both spheres will alike. If the 
first circle in the body will to find what industry 
does not furnish, we see spirits united in their will 
in this sphere. They will to gratify the will of 
others whose wisdom is an exact parallel. We see 
money diggers. Money diggers are misers. Mon- 
ey diggers are wise in wisdom of their own. They 
work with their own wisdom. They sometimes seek 
wisdom, but never of circles capable of imparting 
what is more needful than silver or gold. They 
employ their own means to work their own gain. 



122 LIGHT FROM THE 

They do work their own gain. They gain a know- 
ledge of their own folly. They gain what their own 
folly procures — disappointment. Their disappoint- 
ments are the reward of their own will and works 
of will. The works of will, by disappointment, 
work their own cure. Men should learn wisdom. 
Money diggers should learn wisdom. They should 
learn that will to spirits — in the first circle, is their 
will. The sympathy is mutual. We see who wills 
wisdom among men. We see who seeks their own 
will in making money without industry. We see 
spirits ready to acquiesce in a wisdom blind to its 
own folly. We see such spirits consulted. We 
hear them respond. We can answer why they res- 
pond. They mutually confide in each other. 
Being alike, they sympathize alike, and as one is 
wise, so is the other. One in wisdom, one in folly, 
one in blindness, they are one in work. We will 
say, they are one circle in the body and in heaven. 
Ho iv can they be otherwise? If otherwise, the 
seeker would not be satisfied, and where dissatisfac- 
tion is will, other will retires. No spirit in this cir- 
cle contends against will. When the will of a mo- 
ney digger is to find what is not his own, spirits of 
that circle are not wanting to will with him. They 
will as he wills. Both will as their ignorance, or 
wisdom in ignorance, directs. And what is the 
result ? Both wills are disappointed. Both wills 
are instructed in their disappointment— instructed 
that they are not wise. Hence, wisdom controls 
the disappointment for good, to teach wisdom to 
those who can not learn it without discipline. The 
only successful way to dig for money is to engage 
in useful industry. Useful industry is that which 
is a blessing to self and others. Mind should be em- 
ployed — it will be employed, either as wisdom or 
folly directs. Mind is will. Mind is spirit. Mind 
is wisdom. Mind in man is will in wisdom, which 



SPIRIT WORLD. 123 

is limited. The limit expresses the circle to which 
it belongs. Hence, mind seeking for treasure 
where it is not, is mind directed by ignorance. It 
is directed by a will not controlled by wisdom. 
Wisdom never disappoints. Ignorance always de- 
ceives. We see mind pursuing the path of ignor- 
ance. Disappointments do not work the cure. 
They follow on. They follow on to disappoint 
again. One rebuke is not sufficient — one failure is 
not a remedy for the disease. Hope in a failure 
must be satisfied. When it is satisfied, will is over- 
come ; the remedy is abandoned, and some thing 
else is sought. Mind wishes itself well, but it does 
not see what is well. It supposes, but the supposi- 
tion is not well. The supposition is false, and the 
result corresponds. 

Remedies are sought, and physicians are employ- 
ed to cure disease. But remedies and physicians 
are sometimes worse than the disease. They are 
worse because they make the disease worse — make 
the patient worse to heal. Why so ? Because 
ignorance controls. Ignorance has no power to 
heal. Wisdom only has power. The physician 
prescribes. Hia prescriptions are observed, but they 
fail. The patient passes into this sphere . At length, 
another member is sick, and sick as was the first. 
The physician prescribes, and prescribes the same 
as before. It will not do in his wisdom to contra- 
dict what he has done. It would be bad policy. 
It would not serve his profession to deny it. No,?he 
must be consistent, he must follow the same rule, 
he must approve the same remedy, and he must 
witness the same result — failure. Why does he not 
change the prescription ? Alas ! that would be ac- 
knowledging his Qjror. To acknowledge an error 
would be to invite distrust, and distrust would be fa- 
tal to his business. He is satisfied with his busi- 
ness — with his profession. It is his subsistence— 



124 LIGHT FROM THE 

the means which his wisdom employs to do good. 
But he fails. Does the failure instruct him ? No. 
But why 1 Because he wills what agrees with his 
wisdom. . He wills what is in harmony with his 
supposed interest. So, with the patient. So, with 
all his friends. So, with man. The rule is with 
them good — with other circles of wisdom it is un- 
wise. 

u We see remedies fail. The same remedies will 
always fail to heal the same disease. Like diseases, 
with like remedies, must always produce like re- 
sults. The conditions being the same, results must 
be the same. We will say, they can not be other- 
wise. No wisdom will change this fact. Hence, 
men may see that what fails to do good, in remov- 
ing a disease, must always fail. Nature is true to 
herself. And what heals will always heal, when 
the conditions are equal, Is it wise, then, to pur- 
sue a path which must terminate in defeat ? Is it 
prudent to encourage others to do so 1 And, yet 
men employ men to do what they know is a viola- 
tion of this rule. They employ them to practice 
what has been contradicted by defeat, times without 
number. Who is to blame 1 Who is worthy of 
blame ? The physician, or the employer 1 Nei- 
ther. But why ? Because both worked as well as 
they knew how. Both employed means consistent 
with their wisdom. Are they to be censured for 
doing all they could ? Who, then, would escape 
censure ? But there is one who is to blame. There 
is one whom we censure. We will give his name. 
We will write it. It is IGNORANCE. It is what 
we write to destroy. It is what entails misfortunes 
to man. It is what we have resolved to slay, that 
others may be saved from its works of mischief and 
wrong. 

The second circle of this sphere corresponds with 
the second circle in the body. Mind, in this circle, 



SPIRIT WORLD. 125 

is capacitated to do good to others. It can do good 
to those who are in the first circle. It can aid them 
by imparting the wisdom it possesses. But it can 
not aid them in opposition to their will. It can do 
them good, when they are willing to receive instruc- 
tion. When they are unwilling, it can not control 
their will, without controlling the conditions on 
which the will is dependent. And besides, there 
is such a vast disproportion of numbers between 
the two circles, that wisdom is compelled to resort 
to measures, which would otherwise be avoided, to 
advance the wisdom of the lower. Mind wills its 
own, in all circles. Hence, when circles will to do 
good to other circles, the will of the lower must be- 
come passive to the will of the higher. When it 
becomes passive, it is susceptible to impression, and 
when it is susceptible to impression, it will advance 
in the knowledge of the truth. In this way, spirits 
of the second circle do good to those of the first 
circle. 

But spirits of the second circle are not perfect. 
They work as they can. They do good as they 
can, and good to others. It is wisdom in them, but 
their wisdom is mingled with much ignorance. It 
will write, and preach what it writes, but it is cow- 
ardly. Jt is fearful of results. It wants confi- 
dence in itself. The mind of the second circle is 
as honest as it dares to be in the body. But it is 
distressed with fear. It fears even the truth. It 
fears the consequences of truth. It distrusts its 
own power. It lacks energy and perseverance. It 
slackens its force in the face of opposition. It yields 
to others what belongs to itself. It is accommoda- 
ting in its views of right — accommodating because 
it is unstable. It winks at evil. It looks with watch- 
ful eyes on the current of popular approbation. It 
smiles on the wrongs of society. It moves cautious- 
ly in its investigations. It acknowledges facts to 



126 LIGHT FROM THE 

friends, but trembles to do so before enemies. It 
conceals its light, when concealment is deemed ex. 
pedient for its safety. It wishes well to all, but 
will not exert itself in opposition to others to save. 
It warns timidly, reproves sweetly, and smiles com- 
placently. It is fashionable, vain, weak, and pleas- 
ed with childish things. It wears well where noth- 
ing interferes. It wills well when no will opposes. 
It looks beautiful when compared with the first 
circle. 

Minds of this description never accomplish what 
is wanted. They are surface deep in wisdom. They 
appear well outwardly, but righteous judgment scans 
the whole work. They write as wisdom in their 
circle requires. It is seldom more than fanciful — 
fanciful with the gay, the musical, and the aristo- 
cratic — fanciful in its words, diction, and flowers — 
and fanciful in words of no profit, no force, and no 
application. It can describe what it has seen, read, 
and heard. It is well versed in tales, romances, 
and works of pleasure. It writes about landscapes, 
mountains, valleys, waterfalls, rivers, lakes, streams, 
flowers, shrubs, and tornadoes. The whirlpool of 
popularity sweeps over the whole mind. Its conti- 
nent is some sunny isle, where wild birds flutter 
among the flowers, and notes of song vibrate on the 
soul, with no awakenings of duty undone, and of 
no work disregarded. It wishes much, but does 
not execute its wish. It delights in pleasure — in 
words to please, in works to please, in appearances 
to please. It seeks to please all, but not to correct 
all, not to reprove all, not to humble all, not to 
expose all, lest the favor of all should be abridged, 
and its object lost. 

The second circle has means, but neglects duty. 
It neglects what other circles require and do. It 
aspires to do, but works often die with aspiring. It 
sees distress and pities, but when' works pity, there 



SPIRIT WORLD. 127 

is relief — relief in deeds — relief in aid that reaches 
and overcomes want. Society has its charms, fancy 
its taste, fashion its form, beauty its grace, love its 
attachments, pride its follies, and wisdom its admi- 
rers. The circle of spirits which you call the se- 
cond, is what we call the circle of wisdom in others. 
It is a circle dependent on the will and wisdom of 
others. It is what others are, without descending 
to their worst vices. It is concerned about what 
others may think and say of them. What others 
may think and say, influences them. If others 
think and approve of truth or error, they do the 
same. Its ignorance is will, and its will is its wis- 
dom. One will balance the other. 

In the body, we see who are members of this 
circle — the men who write what will correct no 
wrong, because it may give offense to minds who 
indulge in the wrong. There are many men of 
this description. They seek what will please men. 
They flatter them with such words as will overcome 
no folly, no ignorance, no crime, and no wrong. 
They write as they know is welcome to those whose 
patronage they seek. In political manceuvering 
they work for party, right or wrong. They love 
the party — they love its gifts more. They love 
what will brings its gifts, and lay them at their feet. 
They are politicians in all they say or do. No mat- 
ter who is injured or benefited by the measure, par- 
ty is the watchword. Hold ! All parties are by 
turns their patrons. No mind can turn them from 
the majority. When contests are doubtful, they 
are doubtful. They work with the greatest num- 
ber. They are always on the popular side, if they 
know it ; and when they do not know where to go 
to find it, they stand still. Minds will write minds. 
When work is important, they can be bought and 
sold in the election market. They will vote as in- 
terest, pecuniary interest, requires. They write 



1*28 LIGHT FROM THE 

as pecuniary interest demands. Whatever is the 
will of the party they endorse. If the party will 
war, they encourage it; if it will peace, they will 
peace also. We see minds writing the glory of 
war, the honor of war, the success of war, the evils 
of war, the slain of war. All is glory — all is evil. All 
is honor — all is misery ; as though glory had a sanc- 
tuary in evil, and as though honor dwelt in misery. 
Who are the victims ? Who are the slain. Who 
are the widows, the orphans, the mourners ? All 
members of one body. All partakers of one spirit. 
All heirs of one world. Glory, in their destruc- 
tion ? Glory, in their woes ? Glory, in their dis- 
tress ? Honor! Where is it? We ask, where? 
Is it on the battle field, strewed with the bodies of 
men ? Is it in the camp where gore rushes from 
mangled brothers ? Is it where the mothers weep, 
where sisters lament, where fathers mourn ? Alas ! 
honor and shame are wedded. Words are mock- 
ery. Language is meaningless. Tears, groans, 
sighs, bereavements, all are nothing in the sight of 
honor. The immortal ties of brotherhood, are not 
ties of regard. No : Honor is murder, and mur- 
der is honorable. Who, then, is not honorable ? 
Wisdom is not. God is not. Man is not. Society 
is not. No one is honorable but murderers in the 
sight of such honor. 

The policy of war is the policy of cowards. It 
is the policy of wrong. It is a policy wisdom never 
sanctions, nor will in wisdom of heaven. But men 
sanction the cruelty. Honor among men is murder 
among men, in the sight of angels. It is murder in 
the sight of God. Who wills murder ? He who 
wills war. He who contributes by his influence to 
war is a murderer of his brother. W T hole nations 
do this ? Whole nations have done this. Who 
rebels against it ? Who cries peace ? The whole 
nation is silent. The tomb must be filled. The lone 



SPIRIT WORLD. ■ 129 

mother with her orphans must sigh in solitude. The 
nation has declared war. The army has gone to 
the slaughter house. Governments have provided 
the instruments of butchery. The glory of arms 
against arms must be unfolded. Brother must slay 
brother, and glory is satisfied. Honor must see who 
is honorable in the bloody strife. Honor must have 
its victim, and honor is world-wide. Oh, honor ! 
what hast thou done ? Where is thy work? Where 
the gift? Where the sacrifice ? Alas! the memo- 
ory of war tells the work. The sacrifice lies in his 
gory bed, and the moaning night-breeze sighs over 
his grave. And is this all ? Who made the sacri- 
fice ? Who kindled the fire on the altar ? Who 
smites the unoffending brother ? He who legislates, 
and he who makes the legislator. He who writes, 
publishes, and defends a system of war with the 
life and happiness of man. He who works arm in 
arm, and shoulder to shoulder in works with others, 
which induce war. He who utters no word of dis- 
couragement, no word of rebuke, no word of dis- 
approbation, and no word of reform, is a co-doer of 
war. He is with evil-doers in society and govern- 
ment, and is responsible for the position of his in- 
fluence. He is responsible to law. The law of 
God demands his action to prevent war. It has a 
claim on all men to live in peace, one with the 
other. It makes that claim by the tie of affinity, 
and all men are concerned in its duties. When 
men violate the law, which gives peace to the 
world, the world is interested in the disturbance. 
The world suffers by the disturbance. The world 
is not sustained by war, but by harmony. W T hen 
harmony is broken, confusion reigns. When con- 
fusion reigns, wisdom does not reign. And where 
wisdom does not reign, ignorance and its evils will 
reign. How will men write with wisdom to guide, 
and write without peace to man ? How will men 



130 LIGHT FROM THE 

excuse themselves, who write to excite mind against 
mind ? How will they justify what reason, religion, 
and nature condemn. Are they superior? Are 
they above law, order, and harmony? If not, why 
write what is inconsistent with them? Why act 
inconsistent ? Why will what they know is wrong 1 
Wrong in all cases, and wrong under all circum- 
stances ? Is it not better to suffer wrong than to do 
it ? Is it not wiser to do what is best, than what is 
worst? How will mind and mind act when they 
reach this sphere, or the second circle of this sphere ? 
Circles of mind are what we mean by degrees of 
wisdom. The second circle is in a wisdom of wis- 
dom of others. It is interested in what others with 
whom it has an affinity are interested. No mind 
of this circle seeks what its associates oppose. It is 
the mind of most men, who wish to succeed in their 
profession. It is the mind of doctors, lawyers, and 
clergymen. They wish to please those who employ 
them. They ask what is wanted ? The wisdom 
of the employer is consulted, and they act accord- 
ingly. The employer counsels for wisdom, and 
the counsellor gives him what is most agreeable — 
advice agreeing with his own mind. He is content. 
He pays for it, He pays for his own wisdom. Had 
the counsellor told him his wisdom, and had that 
wisdom contradicted his own, he would have spurn- 
ed his counsel. He would not have employed him. 
He would not have paid him. He must have his 
own wisdom, and then he is willing to pay for it. So, 
with the doctor, and so, with the clergyman. He 
must give such medicine, or he must preach such 
sermons as his employers wish. If he does not, he 
must be dismissed. When the employer, who pro- 
fesses to seek instruction, is told to take what he 
does not understand, what is more advanced than 
his wisdom approves, he disdains compliance, re- 
bels against advice, and refuses to support only 



SPIRIT WORLD. 181 

what agrees with his notions of right. The clergy- 
man who would write and preach the truth in words 
of wisdom from above, is prohibited by the voice of 
men, who compose the body of his church or socie- 
ty. The man who battles vice and wrong must 
look to others for encouragement, than those who 
are guilty. He will not meet with success in ex- 
posing wrongs, from the approbation of those whom 
he exposes. They will not pay money to be oppos- 
ed with right. They will not support a man who 
will reveal their own shame. No : they choose to 
support one whom they can mould into a secret 
wrong by bribery — one whom they can control by 
their purse, as is suited to their works of iniquity — 
one whom they can hear preach, and not face the 
withering rebuke their sins deserve — one whom 
they can meet as a yoke fellow in wisdom of self- 
ishness — one whom they can pay to keep secret 
tvhat he knows is a violation of the law of heaven — 
one whose own works forbid what we will disclose — 
the hypocrisy of professing to be a minister of Jesus 
Christ. 

• We will not say what we know of some, who la- 
bor with a different motive — who seek the truth and 
fearlessly proclaim it. They will not worship 
mammon. They will not worship popularity. They 
will not barter the truth- for money, nor will they 
conceal crime to gratify a little more indulgence. 
What they know they communicate, that others 
may not be deceived and wronged. They speak 
the truth in Christ, and lie not. They are disap- 
proved of men, but approved of God. They write 
and preach wisdom. No mind of the second circle 
can turn them from doing right. They are control, 
led by higher influences, holier motives, purer de- 
sires, stronger attachments, and more wisdom. They 
will not bow their knees to the idols of men, nor 
will they worship money as their God. All who do 



112 LIGHT FROM THE 

not serve money with words to men, will not find 
their position in the second circle of this sphere. 

The mind, coveting other's possessions, is willing 
to write, and preach, and publish what will secure 
his wish. It studies public opinion to learn what 
will gratify it ; and, having obtained the requisite 
information, it conceals what will be offensive to 
corrupt minds through fear of their displeasure. 
We will illustrate. A minister of a society knows 
that a general wrong exists among his employers. 
He knows the same wrong exists among other socie- 
ties. Suppose he reproves by exposing the guilty 
actors, what will they do ? Will they sustain the 
truth 1 Will they come up to works of repentance ? 
Will they praciice the wrong no more ? What does 
the history of the world say ? What have churches 
and societies said 1 Who, among the guilty, will 
not say, we will not support a man who does not sup- 
port us, in what we desire for our own pleasure or 
profit ? Who will bear the light of revealment? 
Who will patronize the revealer ? Is it wrong to ex- 
pose ? Must the minister of truth and light make a 
covenant with evil-doers, favorable to error and dark- 
ness ? Where, then, the truth and the light ? As- 
suredly, they are not disclosed, when he conceals 
both ; neither does the light shine where all is dark- 
ness. No such covenant can be entered into by a 
minister of truth and light, because, where such 
wisdom prevails, no man is a minister of truth and 
light to others. The mind may profess what is un- 
true. It may profess to be a light to others, when 
all is dark as midnight in its mind. It may pro- 
fess to be a minister of light ; but its profession is 
hypocrisy, as its works show. Light can not make 
a covenant with darkness, neither can a minister of 
truth, as it is in righteousness, conceal the wrongs 
of men. He can not uphold unrighteousness by 
making a covenant with evil-doers, at the same 



SPIRIT WORLD. 133 

time, and be a minister of light and truth. The very 
bond is wrong, and what is wrong can not be right. 
What, then, shall he do ? Shall he expose ? If he 
expose, who will support ? If no support be given, 
who will hear ? If no one hear, where the minis- 
ter ? The man may be there, but the hearer not. 
Where the salary ? Where the means of subsis- 
tence ? Must his wife and family suffer ? These 
are questions which weigh with an influence that 
answers our illustration. 

Society, as it is organized among men in the 
body, forbids the ministration of truth and light. 
The body is made the controller of the head. The 
members govern the head. There is no head to 
the body, but the body. As is the body, so is the 
head, or the body itself. The minister is but the 
minister of the body. What the body wills he 
wilh. What the body wants he wants, and nothing 
more ; because he is the mere echo of the body. In 
some bodies, we see men controlling others who 
would not otherwise do wrong. The mind writes 
what individual wisdom dictates. It decides with 
regard to the patronage of that mind. We mean 
with regard to the amount of his patronage. If 
he will largely of his means to the support of the 
minister, he must be more indulged in his follies. 
He controls what others do not expect. He mea- 
sures his influence by his means, and expects an 
indulgence commensurate with the sacrifice. Is it 
denied? When and where? We answer, only 
when and where the fraud is too naked to admit of 
concealment, or when the mind that sways control 
is above the mercenary influence of worldly wis- 
dom. We see what wisdom controls in too many 
cases of corruption and crime among circles of men. 
We see mind influenced by conditions that nothing 
but self sacrifice can overcome. We see mind can- 
vassing mind, for the purpose of calculating what 

G 



134 LIGHT FROM THE 

will be acceptable to it 1 We see it writing timidly, 
lest some truth should be uttered that might offend 
the sinner — that might awaken some emotion of 
shame for his licentiousness — that might reveal 
works of mischief with works of concealment, and 
aid men in the knowledge of his real character. 
Ah ! afraid of the truth ? We say, yes, afraid of 
the truth ; for what is the truth which most con- 
cerns the evildoer ? What, but his works ? Works 
are facts, and facts are not fictions. What are the 
facts? Will they justify a revealment? Will the 
truth bear inspection? Why not? We survey it. 
We see it. We see the naked truth. God sees it. 
Who is injured by it ? We are not. Works are 
not. Truth is not. Who then ? Is the man who 
reveals? How ? We see how. His money is not 
won. His will is not the controller of wretched- 
ness, nor the master of other's wealth. He speaks, 
and the monster closes his teeth to destroy. But 
who wills the wisdom? Has he not been taught the 
work of control ? Has he had no lessons where 
others cowered at his revenge ? Has he wielded 
no authority before to choke the utterance of truth? 
We see who need wisdom in such a crisis ? We 
see that both he who smites, and he who is smitten, 
need it. The man who smites deserves the rod 
which corrects, because he never should accept a 
position in society, that will wrong away his right 
to speak the truth. He never should volunteer to 
be the slave of other's vices. He never should as- 
sume a post that would hazard the subsistence of 
himself and family. The good of man does not re- 
quire it. God does not require it. Heaven and 
earth forbid it. Law and religion forbid it. He 
has no business to make himself a slave. He has 
no right to place himself in a condition where he 
must do wrong or starve. No: neither has he a 
right to become a partner in the concealment of vices 



SPIRIT WORLD. 135 

that injure the whole body. The man who is smit- 
ten deserves to know the truth. He deserves his 
own rights, and among those rights is a just re- 
compense of reward. He deserves to have his 
rights, and so do others. He deserves to be expos- 
ed ; it is his own right and the right of others, lest 
they be ensnared by his wrongs. And what is the 
right of all, no one has a right to withhold. What 
is the right one, the many should grant ; and what 
is the right of many, one should not conceal for his 
own personal gain. The concealment is a wrong. 
It is a wrong to withhold from mind what is its own — 
what is important to its happiness. Hence, to with- 
hold the truth is to withhold what belongs to ano- 
ther. It is what men may call concealment ; but 
it shadows forth to spirits a wrong over which wis- 
dom in the second circle will write the name of con- 
demnation. The second circle is above the wrong 
of mind in works that conceal the truth from men. 
It is not with such wisdom that they write, and 
preach, and publish their works to the world. 

No mind controlled by such circumstances is in 
a condition to instruct those who need instruction. 
It writes the wisdom already in the possession of 
others. That wisdom seeks to justify itself. It 
seeks to oppose whatever is opposed to itself. In 
this work mind strives with mind. Harmony is dis- 
turbed, The war of antagonisms is begun — is never 
ended while the antagonisms remain. The wild 
rage of conflict sheds no ray of wisdom. The strife 
advances no mind in the path of progress. It 
sweeps over the soul with the scourge of desolation. 
It consumes the social charities and generous emo- 
tions of the mind. The worst vices are encourag- 
ed. Man is more unkind to man. And worse 
than all, worse than ever, mind is not satisfied. It 
curses its own remedy. It wills nothing to remedy 
its own ills. The mind asks what it receives. It 



lob LIGHT FROM THE 

provokes its own wrath. The two meet. The fire 
is kindled, How will it end ? By whom ? They 
are alike — two wrongs, each wronging the other — 
each wronging without reforming the other ; for no 
wrong can make another wrong right, otherwise 
good can proceed from bad, and a corrupt tree can 
bring forth good fruit — otherwise evil is as good, 
and good as is evil — otherwise wisdom is as folly, 
and folly is as wisdom. 

By whom is the strife with men to be overcome ? 
Must it always prevail ? Are not the long centu- 
ries gone by a sufficient period to test the wisdom of 
men ? Indeed, when men write, they write peace 
to the world, but war rages without ceasing. It 
will rage, because, under such guidance, mind is 
incensed against mind, and because what controls 
to ignite the material, is incapable of quenching the 
flame. Who writes what will extinguish 1 Have 
not all their means been tried ? Have they the 
fountain of wisdom from heaven to cast upon the 
devouring element ? Who answers ? Who looks 
to that source for the remedy ? We see who sits in 
judgment, who watches the world with jealous eyes, 
lest some angel voice should overcome the selfish 
wisdom which riots on the wretchedness of others. 
Must this wisdom always riot on wrong ? Who will 
answer ? Mind may say, yea, or it may say, nay. 
Minds do say both. Does that quell the distur- 
bance 1 Are they more united because the ques- 
tion has been decided by their own judgment ? Are 
men told that the Bible must settle that question ? 
But has the Bible done this ? Why not? Is more 
time wanted ? How much more ? Calculate, by 
the progress mind has made on this question, and 
answer, how much more time will be required for 
the Bible to settle the conflict? And how can the 
Bible settle what men unsettle? Many will not sub. 
mit to the wisdom of the Bible to determine this 



SPIRIT WORLD. 137 

question. Others will demur at the evidence. Others 
will id here, and adhering form a party to over- 
come their opponents. The Bible settles nothing 
with the mind that rejects it. It does not settle 
many things with minds who profess to be guided 
by it. It gives what it has to give, and nothing 
more. It preaches peace on earth, and has for the 
last eighteen centuries, but war reigns — the strife 
is not ended by its decision. The Bible is settled, 
but mind is not. The Bible is well, but who is 
controlled by it ? Who, when a man smites him 
on one cheek, turns to him the other also ? We 
ask who ? Answer me, ye, who turn the peace of 
the world upside down ? Ye who contend with your 
brethren, and who write to overthrow what you 
never will accomplish, the wisdom of men like your 
own. We write what we see and know. The for- 
ces of worldly wisdom never can overthrow them- 
selves. The more parties, or coals it makes, the 
more divisions and subdivisions it creates ; the more 
works opposed to works are written and read, the 
more sects and creeds will prosper, and mind will 
work against mind with no abatement of vehemence, 
no relaxation of zeal, no inducement to reform with- 
out wisdom from heaven to induce, and there is no 
hope of union and harmony, without hope in mes- 
sengers of superior wisdom. Who then shall aid ? 
Who shall write, and preach, and publish what will 
overcome minds and reconcile them with each other ? 
Who ? We can see who will not do it ? We can 
see who will do it. But who will do it ? The an- 
svver is written. God has written it. Nature is the 
page. Nature is the answer. But what is nature ? 
Hold! What is mind ? Is it without nature ? Is 
it not a work of God in harmony with nature ? Are 
not all his works in harmony with each other ? Has 
he made any mind without nature ? What has na- 
ture not ; then? to do with it 1 Harmony of mind 



138 LIGHT FROM THE 

with nature is the great secret of human enjoyment. 
Harmony with nature is harmony with God. Har- 
mony with nature is harmony with mind. Harmony 
with mind is reconciliation with mind. Reconcilia- 
tion with mind is reconciliation with God, and what 
is reconciliation with God is the unity of the divine 
wisdom is his works. This unity is one. It is one 
in wisdom, one in love, one in happiness. Happi- 
ness is what mind craves. It is not satisfied with- 
out it. It is never dissatisfied with it, we say, it is 
never dissatisfied with its abundance. Its abundance 
is infinite. What is infinite, no progress can swal- 
low. No mind can ever grasp infinite wisdom and 
infinite happiness. But who will progress? The 
second circle is willing, if others will. They will 
as others do. Who wills as others do not ? They 
who are not of the second circle. They are either 
opposed to progress in wisdom, or in favor of ad- 
vancing in it. If they are opposed, they are mem- 
bers of the first circle. If they will what others 
will of wisdom, they are members of the second, or 
sympathetic, circle. If they will to progress, inde- 
pendent of others, they are members of the third 
circle ? Is wisdom sought where it is not found ? 
Let the first circle answer. Is wisdom sought in 
others like itself? So judges the second circle. Is 
wisdom sought of superiors, is it sought of angels, 
whose wisdom has been cultivated by experience ? 
The third circle have found it. They have not 
searched in vain. 

The second circle is what men call wonderful — 
wonderful in its conceit — wonderful in its knowledge 
of men — wonderful in its rules by which it judges 
of truth and error, right and wrong — wonderful in 
its display of words without practice — 'Wonderful in 
its caution and care of self — wonderful in its opera- 
tions to gratify discordant opinions — wonderful in 
its condescension to minds, diseased with the leprosy 



SPIRIT WORLD, 139 

of guilt — wonderful in its palliatives — wonderful 
in its concealments — -wonderful in its approbation . 
and disapprobation— and wonderful in its means 
and measures to correct and improve itself in wis- 
dom. It wonders, and still it wonders at its wonder. 
It wonders why men do not do as it does. It won- 
ders why others venture to dissent with others. It 
wonders why minds sacrifice time and money for 
other's good. It wonders how minds can content 
themselves in search of new developments — .new re- 
vealments from heaven. It wonders what good 
these revealments can do. It wonders how spirits 
can communicate to minds in the body. It wonders 
what use there can be in these communications. It 
wonders why men and women are not crazy, who 
receive communications from spirits, and why me- 
diums are not insane with the tidings revealed. It 
wo iders why men and women are not selected in 
accordance with the rules which it has established. 
It wonders why others have not been selected from 
other circles of wisdom. And we shall tell them. 
Because their circle of wisdom is not the circle 
which spirits can employ to do good to the world. 
It is not a circle in harmony with the welfare of 
man. It is not a circle befitting the cause of hu- 
man progress. It is not a circle which can be made 
serviceable to our designs, without a change which 
would deliver it from a condition that distinguishes 
it as the second circle in the sight of good men and 
angels. It is a circle so low as to warrant no work 
of reform among men, so worldly as to forbid the 
sacrifice necessary to other's improvement, and so 
much of all things in common with all things, as 
to be nearly useless in the work of human redemp- 
tion. It is a circle devoid of independence, devoid 
of sincerity, devoid of will without selfish gain, de- 
void of industry without worldly applause, and de- 
void of the essentials of true wisdom. It can only 



140 LIGHT FROM THE 

be employed by spirits who sympathize in its de- 
, basement. It will not be employed by spirits who 
will to correct the vice^ of society, by spirits who 
will to overcome the evils of men, and who are in- 
terested in what is necessary to secure a permanent 
reform. Wisdom will not select such votaries of 
folly to advance its cause. It will not ask such 
cowards to put on the armor of service. It will 
not offer pearls of wealth to minds in the mire of 
worldly wisdom. It will not move hands to write 
what will do no good. It will not move minds to 
act without controlling the action. It will not 
write what will please the fancy and folly of weak- 
ness, the ignorance and wrong of misguided minds, 
or the superstition and partiality of sectarian wis- 
dom. It will write what will instruct, what will 
make wise, what will do good, what will not do 
harm, what will not destroy the soul. It will write 
the truth ; and to write the truth, it must have a 
medium who is not ashamed to bear witness to it, 
who is not afraid of it, who is not controlled by its 
enemies ; but who is independent in the right, and 
fearless of human frowns. Such is the reason why 
spirits select the mediums they have chosen to be 
co-workers with them in the progress of mind. Such 
is the reason why they do not select the circle whose 
works are wisdom in others, and who are the mere 
machines of corrupt wisdom, without the indepen- 
dence to defend it, or the courage to forsake it. 

The wisdom to defend w 7 isdom is not with the se- 
cond circle. The independence is not with it. In- 
dependence is not with it to aid in wisdom. Noth- 
ing is philosophically independent. All things are 
dependent on God, dependent on each other, depen- 
dent on conditions, dependent on law, dependent on 
works of nature, dependent on the will of superiors, 
dependent on the wisdom of others, and dependent 
on the use of wisdom as disclosed to them, Inde- 



SPIRIT WORLD. 141 

pendent mind is not' the possession of any dependent 
being. But we mean, that mind should be indepen- 
dent of others, when others do not possess the pow- 
er and wisdom to do it good. Independent mind is 
independent of inferiors, and is independent of the 
wisdom of inferiors to guide and control them. In- 
dependent mind is that which admits of control by 
superiors, but disdains control by inferiors, or even 
equals. It is as ready to face an error as the truth, 
as willing to uphold what is right as to deny what 
is wrong without respect to persons. It scorns no 
mind because others scorn. It neglects no person 
because others neglect. It obeys no will because 
others obey. It vindicates no opinion because others 
vindicate it. It writes nothing because others will 
be pleased to read it. It condescends to no mean 
acts because others wish it. It is not the servant 
of iniquity, nor the vile companion of wrong. It 
works because others need. It works because 
others work without wisdom to instruct them in the 
path of right. 

We see who is independent. We see who are 
dependent. The mind that is independent will dis- 
charge its duty, let others say what they will. If 
the widow and orphan need, it is neither afraid nor 
ashamed to visit the ragged room, and disarm pover- 
ty of its sting. It is not ashamed of right. It is 
not ashamed of Jesus. It is not afraid of what 
others will say. It knows the wisdom unknown to 
the second circle. It is prepared to do good to 
those who need. No condition of mind is so de- 
praved as to forbid the work of blessing. No lone 
hovel is so wretched as to prevent the ministration 
of mercy. No victim of wrong is beneath the no- 
tice of an independent spirit. Shame on the coward 
who is afraid of contamination in the path of right- 
eousness. Pity on the weakness that excuses right 
to cover some real blemish of its own. Where are 
g— 2 



142 LIGHT FROM THE 

the apostles of other days ? Where are the men 
who went about doing good, not minding what the 
Scribes and Pharisees said ? Where are the men 
who will visit dens of vice — who visit to heal the 
backslidden daughters of shame, who walk boldly 
in the light of day over the threshhold of infamy, 
and aid the unhappy wretches to abandon the crime 
of which they are guilty? Who, who comes to 
the house of famine with bread for the needy, and 
clothing for the naked ? Who writes well, who 
preaches well, and who talks well on the duty of 
mind to mind, and yet touches not a burden, nor 
lifts a finger to remove it ? They who will scarce- 
ly find a place in the second circle. They who 
need to know what they will most assuredly find 
true, that heaven is not ashamed to do work for mind, 
independent of the worth of those whose condition 
demands a reform. And what angels do not scorn 
to do, who, among men, need the wise man fear? 
Who? more than the works of neglect witnessed 
by angels ? And who are these poor, wretched, 
neglected victims of folly ? And who are you, ye 
men of the world, who have made them what they 
are — scorned by yourselves and hated by others? 
We see who you are — the partners and companions 
of the very wrong you so loudly condemn. We 
say this to you, ye men who write, and ye who 
preach, ye men who scorn, and ye men who deride, 
the evil is yours. You are responsible for its exis- 
tence, for its continuance, and on you will rest the 
responsibility of its removal. You write well, you 
write to suit the public ear, but what have you done ? 
What have you not done to cherish the evil ? You 
have done nothing to overcome it. You write, but 
what? what? alas! what? Can you answer ? We 
can not. You write. Words are sounds. They 
die. No victim of shame is worded to reform. The 
vice rages. Society aids no repentance. The sin 



SPIRIT WORLD. 143 

increases. Who will write it out of being ? Who 
will preach it out of existence 1 Who advances, 
when all things are as they were 1 What is pro- 
gress? It is not saying. It is not writing. It is 
not preaching. We ask, what is it? We will 
write — that is not progress. We will preach — that 
is not progress. We will act, we will do, we will 
go where the victim of wretchedness lies in the den 
of pollution and shame, and we will say, "come 
with us, and we will do thee good," They will 
come. That is progress. That is progress begun — 
not ended — for progress never ends. It stops, some- 
times, but when it stops, the end is not there. It 
has stopped. No mind can do what Jesus did, and 
then write some work of wrong to excuse the injus- 
tice committed by others. 

We say, no mind in the body can write the truth, 
and act consistently with that truth, without an in- 
dependence which we want to establish among men. 
It is an independence which will do right, without 
fear or favor of men. It is an independence which 
will not disgrace the soul in the sight of God and 
angels. It is an independence which will do by 
the unfortunate and unwise of earth, as good men 
and women would have others do unto them— take 
them, clothe them, feed them, bless them, and they 
will not forsake you ; yea : They will do you good. 
They will aid you, and bless you with the blessing 
of God for their deliverance. They will do by 
you — by others — as you will have done unto them. 
They are your brothers, your sisters, your flesh 
and your spirit, who call, and no reform comes to 
their relief. No sweet voice of hope ministers 
strength to the worn wretches of misfortune. Why ? 
Because the mind of the second circle controls, be- 
cause the second circle has no wisdom to see a 
remedy, and no courage to pursue the counsel of 
wisdom from heaven, so as to aid the miserable in 



144 LIGHT FROM THE 

paths of virtue and truth ; because their wisdom is 
selfishness, and their selfishness is blind to other's 
necessities, wants, and woes. 

We said, minds who scorned and derided minds — ■ 
they who wrote, they who preached, were responsi- 
ble for the vices of the forsaken, They have no 
right to forsake. No condition, however degraded, 
can give them that right. There is no condition of 
mind that can annul the law of God. No mind 
can change its claims. It is a law not made by 
man. It connects all minds with an immutable re- 
lation. It imposes duties by virtue of that relation, 
which none but God can control. He has impress- 
ed his image on the work of his hands. That im- 
age he loves ; that image he commands all souls to 
love ; that image he will bless ; but he will bless as 
he sees fit, and he sees fit to bless that image by 
such means as he has provided ; and the means are 
the works of his care — the souls he has made ; so 
that mind is the means, in the wisdom of God, to aid 
and bless mind — to succor and defend — to counsel 
and relieve — to say and to do — to live and to let 
live, and to work with wisdom to promote and ad- 
vance each the other in the knowledge of goodness 
and heaven. 

Conditions neither make nor unmake law. They 
have nothing to do, but to obey law. And there is 
no condition of mind that can destroy the relation 
of mind. It is a relation, which change does not ef- 
fect. The high and the low, the rich and the poor, the 
virtuous and the vicious, the happy and the unhap- 
py, are bound by one law, so that mind does not 
possess the power to absolve itself from the claims 
of a law, which requires of the subject duties com- 
patible with universal good. The duties imposed 
by the law require each member to aid and assist 
the other members. They require the strong to sup- 
port the weak. No mind is without some strength. 



SPIRIT WORLD. 145 

No mind is valueless. No mind can neglect what 
is valueless, and withhold what is wanting to make 
it more valueable, without contempt of what we 
call economy. Economy is regardful of rigid ex- 
penditure. It is not profligate. It detests profliga- 
cy. Hence, economy and profligacy are antagonis- 
tical. Whatever is antagonistical is at war. What- 
ever is at war is expensive to the parties concern- 
ed. It is, therefore, the economy of true wisdom, 
that antagonisms should cease. To aid in this 
work is economy. It is a wise economy to destroy 
profligacy — to destroy the roots of vice with works 
of righteousness. It is bad economy to suffer them 
to exist. It is not wise to allow them to remain. 
Consequently, he who works for the removal of de- 
grading wrongs, is a benefactor of the world. He 
is a workman that need not be ashamed of his work. 
He is independent of circles, that neither work nor 
let others, because some unfortunate brother or sis- 
ter needs aid — needs a helping hand — needs an in- 
dependent mind to act and do what is necessary for 
the benefit of that soul — what angels rejoice to be- 
hold, the salvation of the mind from error's ways. 

We see the wisdom of the second circle. It acts 
with caution — caution lest others be offended, be- 
cause it exercises the right to act independently — 
caution through fear of offending the wisdom of 
others. It writes cautiously, regarding not the 
facts so much as the opinions of men — regarding 
the opinions of men more than the facts, wisdom of 
men more than the wisdom of God. It writes with 
words of words what men and women should do, 
but it writes without correcting the evils of which it 
complains. It asks for a remedy, but not to use. It 
complains, but it volunteers no assistance. It scolds 
the unfortunate and misguided, but it does no work 
of mercy. They are too degraded, too miserable, 
too forsaken, too despised, in their wisdom to receive 



146 LIGHT FROM THE 

help. They must be neglected, because they are 
neglected. They must be degraded, because they 
are degraded. No help must be given, because 
they need help. No guidance, no control, no assis- 
tance must be extended, because it is disgraceful to 
aid such wretches to be worthy members of society. 
Is this the religion of the Son of God ? It is worse 
than Indian cruelty ? It is worse, because it is not 
found in their native condition. No Indian would 
neglect a misery of such magnitude. And is it 
Christianity ? If it be Christianity, a new religion 
is demanded? If it be not, who shall rectify the 
wrong ? Will ministers do it ? Will they disgrace 
themselves by doing good ? Disgrace, yes, disgrace 
themselves by aiding the miserable men and women, 
who have disgraced themselves by their licentious- 
ness, and model them into useful and virtuous citi- 
zens ? We ask, will they do it? W 7 ho answers? 
Who dare answer ? Who goes ? Who interests 
himself, as a brother, to reclaim the mind from the 
haunts of wretchedness ? We see who does not. 
And we see the reason. Public opinion is in the 
way. Public suspicion would be aroused. The 
fear of that opinion melts no mind into the sweet- 
ness of virtue. It withers no disease with the touch 
of its power. The noble sermon is words; words 
save no wretch in his den, no harlot in her shame ; 
but works may save both. Words are well, but 
works are what is needed. Words suit the ear, 
when fashionably spoken ; but works demand sa- 
crifice. Who will offer the lamb? We ask the 
priest? We ask, Who will offer the gift to God? 
Will he put forth the blessing ? Will he consecrate 
the sacrifice on the altar of reform ? He will, if 
others will. Yes, he will, because if he will not, 
others will not employ him. They will not sup- 
port him. He will, when he can not help it with- 
out pecuniary disadvantage to himself. He will, 



SPIRIT WORLD. 147 

when conditions do not demand it. He will, when 
all conditions are right. No : He will not, because 
when all conditions are right, no wrong will remain 
to be rectified, and no sacrifice will be necessary 
for the sins of the wretched. 

Public suspicion is concerned when a mind seeks 
to benefit mind. Who says this ? We know. We 
hear. Public suspicion is public wrong, when it 
assumes to control right — when it assumes to pre- 
vent right. Who is the servant of wrong ? Is he 
who does right ? Is he who seeks by works to re- 
form the vicious ? Is he who being afraid to do 
right, neglects the obligation of righteousness ? We 
see it is right to do good. We see it is wrong to 
neglect doing good. We see many who are the 
wretched victims of deception. They are needy. 
They need what money can not give. They need 
wisdom. They need wisdom to correct their wrongs. 
They need wisdom to gain circles of high and ele- 
vated mind. They n^ed a helping hand. They 
need what the ruin!; tor refuses to do. They need a 
mind not afraid to do right because it is unpopular, 
because what? public suspicion — tender sensibili- 
ty — ask, what? Ask mind what will a 
suspect, when m i I its duty to law, reli- 

gion, and mind ? peats evil ? Who will 

suspect the mind engaged in doing a work of phi- 
lanthropy — a work demanded by the law of God 
and the good of mind in darkness and shame ? 
Who? We see who. They who need a repen- 
tam themselves. They who will need a repen- 
tance to gain even the second circle of spirits. Pub 
lie suspicion is worse than cowardice It is jealous, 
because it thinks others are as weak and as wicked as 
itself. It thinks evil because it is evil. It fears to 
do right, because it is wrong., It suspects others, 
because it is itself suspicious. It most wishes to be 
respected, because it is the least deserving. It co- 



148 LIGHT FROM THE 

vers its own wretchedness by frowning upon the 
wretchedness of others. It conceals its own shame 
by concealing what is wrong in wrong of others. It 
writes what mind should do for mind, but it writes 
not what it should do to write as the good of sufferers 
require. It minds what others do, but it does not 
mind what it has omitted to do. Alas ! Suspicion! 
What hast thou done ? What hast thou, not done 
to arrest the progress of reform 1 We will write 
what is done. Hold ! We will write what is not 
done. The mind is not above suspicion that suspi- 
cion casts. The soul is not above reform that abuses 
the reformer. The will of such is will of debase- 
ment, which needs the refiner's fire to purify. It is 
a will more merciless than wise in the sight of 
spirits. It is more wretched than the unfortunate 
mind it spurns. It is not wise with the wisdom of 
heaven. 

Suspicion has two sides. It suspects others — 
never itself. It has two faces, one to see other's 
wrong, another to conceal its own defects. It has 
two tongues ; one to speak for others, and remind 
them how they should act and what they should do, 
another to excuse its own crimes and delinquencies. 
It is content with its supposed wisdom. It is not 
well satisfied with disclosures of its hypocrisy. It 
begs to be respected. It works to gain respect. It 
flatters to steal the good opinion of men. It neglects 
other's necessities to publish other's faults. It writes 
what will please, to secure the pleasure of a good 
name — a name— a. name in wisdom of nothing wor- 
thy the name of a wise mind. Who controls 
wretchedness ? The man who scorns duty, or the 
man who loves it ? Who is he ? He who goes 
where wretchedness is, who goes with the integrity 
of wisdom, and washes in streams of tenderness the 
impurities of the sinner. He who never neglects a 
mind because it is needy, because it has not the in- 



SPIRIT WORLD. 149 

dependence to do good when others neglect. He 
who writes, and writes with works that go where the 
coward in his wrong dare not go. He is suspected 
of works that do what words can not accomplish. 
He is more than suspected ; he is known to be a 
lover of his brother and sister in the day of adver- 
sity. When cold and icy hearts, wrapt in the man- 
tle of snow, commiserate with no child of misfor- 
tune, he goes where need calls for aid ; and no 
mind in this circle suspects him of wrong in doing 
right. No mind will suspect what it has no evi- 
dence to establish, unless it j udges what others are 
by its own weakness . 

We suspect. We more than suspect that the 
real difficulty is not what concerns others so much 
as self. The suspicion of weak minds is not be- 
cause it is so deeply interested in the good name of 
others. It is not because it loves the mind as tender- 
ly as itself. There is another motive. There is 
another influence within the covering. It is mere 
affected sympathy, that scorns to do good, because 
suspicion will be indulged. The scorn is a work of 
scorn. They who scorn to visit and bless the wretch- 
ed, scorn the zoork required. They affect to scorn 
those who would do it, because they wish to excuse 
themselves by scorn. They would not scorn what 
is good to others, if they were the recipients of the 
blessing. It is not, therefore, the work they scorn 
in reality ; but the work demanded of them by the 
condition of others. They affect to scorn so that 
what wisdom demands of all, may be content with 
scorn. They neglect, and excuse their neglect by 
such apologies as will serve to vindicate the affect- 
ed dignity of their professed virtue. It is a dignity 
that scorns right, scorns the duty of right, scorns 
Jesus, scorns wisdom, scorns religion, and scorns 
heaven and heavenly things. It is a dignity that 
will be humbled. It is a scorn that must be rooted 



150 LIGHT FROM THE 

up. It is a tare which the serpent of selfishness has 
sown. It is worse. It is a shame that permits 
shame to riot unremedied in cities. It riots else- 
where. The land is in mourning, the mother is in 
tears ; the sister, the brother, in disgrace, while the 
spirit-father looks down with no sympathizing soul 
to aid him in relief of mind. It is so. It will be 
so, without help. It may be removed. It may be 
overcome. It is not a natural evil. It is artificial. 
Nature justifies no works of shame. It never will 
justify those who refuse to remove it. There is 
no justification in its continuance, and there can be 
no justification to those who continue it, by their 
neglect to remove it. 

But what can remove the shame ? Who can 
change the scorn of neglect ? What mind is equal 
to overcome the wrong ? No mind is willling to 
act — to do — as our wretched sister requires, nor 
should he. No mind is willing she should control, 
because she is incapable. That would afford no 
remedy. The wisdom is not there, otherwise it 
would lead her in the path of virtue. The wisdom 
is not in those who continue her vice by excusing 
and withholding the necessary aid. No remedy is 
in their hands. No remedy will ever be in the 
hands of those who refuse to work, because work is 
the remedy. But what work ? Not saying, not 
complaining, not scorning, not deriding, not in mak- 
ing what is bad worse ; but work — work such as 
you would have others do unto you — work, such as 
Jesus commanded, such as Jesus performed — work, 
such as men and women scorn — scorn because they 
have not the religion of Jesus to inspire them — 
work, such as human weakness needs, but human 
folly derides ; such as fidelity to nature andnature's 
God requires, but such as infidelity to both — infi- 
delity to mind in sin and enor — infidelity to law, 
reason, and obligation, spurn from its dignified sane- 



SPIRIT WORLD. 



151 



tuary. Infidelity ! what is it, but treason to human 
good ? What is it, but treachery to law, religion, 
and justice ? What is it, but a name, a jeer, a 
cant, a word pregnant with bitterness in mouths 
which condemn even their own wrongs ? What is 
it, but a craft which swims on the stream of error, 
to overtake what it has not the skill or wisdom to 
pursue? What is it, but infidelity to mercy, infidel- 
ity to reform, infidelity to duty, infidelity to right- 
eousness, and infidelity to all that most concerns the 
welfare of mind ? Has mind that spurns the obli- 
gation of natural justice, no infidelity to overcome ? 
Has mind that neglects the reform of others no infi. 
delity to duty, unfulfilled to cure ? Who is the infi- 
del ? Is he who does good, or he who does it not ? 
Is he who obeys the law of God, or he who is faith- 
less and disobedient ? What is infidelity, but the 
want of fidelity to God's law? And what is God's 
law, but a law which imposes the obligation to do 
unto others as their good and other's good require ? 
We see infidels berating infidels. We see mind 
infidel to good upbraiding "mind. We see what infi- 
dels do not see. We see infidelity among all pro- 
fessions. We seethe minister as he is, declaiming 
against infidelity, protraying the awfulness of the 
evil, and warning his chosen people to beware of 
its snare. This may seem very well to him. It is 
well. But has he examined himself ? Is there no 
beam in his own eye ? He sees the mote in his 
brother's. He sees when men are infidel to his 
creed. He sees when they neglect the injunctions 
he has imposed. He knows when they disobey his 
sayings ? Does he suppose spirits are blind to his 
delinquencies ? Has he no infidelity to God, no 
infidelity to mind, that needs correction ? Where 
are the needy ? Have they no claim on his care? 
Where are the vile ? Are they neglected, and neg- 
lected because he is too good to do good ? Hold ! 



152 LIGHT FROM THE 

neglected because he is too infidel to do right, too 
infidel to obey God rather than men, too infidel to 
sacrifice the offering of righteousness unto the Lord, 
and too infidel to abandon his infidelity for the good 
of those whose souls are as precious in the sight of 
Heaven as his own. The infidel is in the church, 
and the professed servant of God is the man. He 
scorns as mind in harmony with the living God 
never scorns. He neglects as mind in communion 
with the spirit of Jesus never neglects. What will 
he say ? What, when he reads these pages ? He 
will not say, they are infidel to duty. He will not 
say, they are infidel to religion ; but he may say, if 
he choose, they are true to him, and true to the wit- 
ness who writes what he sees. 

He may ask what we mean. We mean what 
we say. We mean to reform the man nut of the 
church who serves the devil in it. As he is the head 
of his own church, we propose to begin the work of 
correction there. We propose to lay the axe at the 
root of the tree. We propose to sift the grain from 
the chaff. The grain is well. The chaff is in the 
way. Will he object ? He will not object with 
success. We will write what will not harm him, 
if he will practice it. It will harm no one. But will 
he practice it ? Not without a reform. Will he 
reform ? Not without a corrector. Do we assume 
to correct ? We assume to do good. We assume 
that no good can be expected from a corrupt foun- 
tain. We assume to correct the fountain for the 
benefit of those who drink of its water. We assume 
more. We will expose the unhealthy element 
when in a polluted state. The mind is thirsty. 
The water is impure. The mind drinks. It lan- 
guishes and thirsts again. Have spirits no ivisdom? 
Do we drink of the filthy current 1 Are our minds 
subject to the control of selfishness 1 Have 
we wisdom to gain or lose by writing the truth ? 



SPIRIT WORLD. 153 

Who is our master ? Are we hirelings of men in 
the body ? One is our Master. One is our Lord. 
Him we serve. Him we serve, not as slaves, but 
as willing servants— servants of truth and righteous- 
ness. Him we shall serve ; because, as is the 
Lord, so is the servant in the vineyard of his holi- 
ness ; and as is the Master, so is the subject in the 
ministration of good to the world. 

The infidelity of mind to mind is witnessed by 
works of mind operating against mind. Mind is in 
default. It is default to mind, because it is igno- 
rant of the wisdom of God. The wisdom of God 
disowns partiality. All his works proclaim his 
wisdom impartial. When the mind sees the wis- 
dom of God, when it acknowledges that wisdom by 
works corresponding with it, it will see no mind for- 
saken in need, nor will the cry of distress go up to 
heaven unpitied and unrelieved. Shame of doing 
the work of wisdom, will not then wish to control 
right, nor will it be a shame to aid the degraded to 
do better. But while mind is embarrassed with the 
ignorance that makes the duty of doing good a 
shame, mind in need will be forsaken, infidelity 
will have its votaries, and wretchedness its victims. 
Infidelity will war with infidelity, mind will com- 
plain of mind, but the mind remains unimproved by 
the complaining. Words make words, anger makes 
anger, folly arouses folly ; but, when works reform 
works, a good is done which words can never alone 
accomplish. Talk as mind will, scold as it has done, 
the misery of wretchedness realizes no solace, and 
the soul feels no high resolve to get wisdom, or pur- 
sue righteousness. It learns to hate when it is 
hated, to scorn when it is scorned, to do wrong 
when it is wronged, and to do well when others do 
right. Hence, the conditions and relations of so- 
ciety, being established upon an immutable law of 
affinity, are not to be disregarded without incurring 



154 LIGHT FROM THE 

the wretchedness that confusion brings. The har- 
mony of each member is essential to the health of 
the body. Whatever disturbs the health of one 
member, disturbs the enjoyment of the whole body. 
So intimate is the relation, that all the members 
must unite in one harmonious work, or disease will 
prostrate the system. When disease attacks one 
member, the other members suffer by it, or when 
one member is benefited, all the other members 
are rewarded. Spirits are all members of one body. 
They all form one body. When sin and sorrow 
overcome a weak member, all the other members 
must suffer. If many members are diseased, so 
much greater is the difficulty. 

What, then, is the duty of each member ? Is it 
the duty of each member to lacerate, bruise, and cast 
off the diseased member ? Is it the duty of the 
body to disown itself ? Will it say to the lower 
members, the feet, I have no need of you, because 
you have walked in the mire and filth of unclean- 
ness ? Who will cut off his feet because they are 
polluted ? Who will cut off the members of 
wretchedness, because they are less honorable than 
the higher — the head ? And what is the head but 
the servant of the body? Is not the body as neces- 
sary to the head, as the head is to the body ? Who 
will separate them ? We see who will not. We 
see who would. The wise man would not. The 
foolish man would. He would, because it is the 
habit of fools to think themselves wise. 

When men shall act in harmony with nature, in 
harmony as the body is harmonious in all its mem- 
bers, the day of salvation will dawn with brighter 
effulgence on the world of mind. The diseased 
member will then be provided for. It will not be 
neglected. It will not be abused. It will not be 
forsaken. Who will arise with the balm of heal- 
ing ? Who will go where neglect has withered all 



SPIRIT WORLD. 155 

hope of respect, and take the angel-wisdom of 
heaven to wipe away the tears of despondency, 
and chase the disease of wretchedness down the 
precipice of oblivion ? We will go. We have no 
shame to deter us from doing right. But who shall 
be our witness? The work shall bear witness of it- 
self. We will go ; yea, we will show by our 
works the nakedness of that profession which seeks 
to deal damnation by withholding the need which 
wretchedness demands. We will go to the misera- 
ble with the voice of wisdom. We will not visit to 
work their shame into deeper*shame, but we will 
work the shame of wretchedness away from their 
minds, and write the pure language of heaven on 
their hearts We will take with us mediums who 
will write with our aid the names of their compan- 
ions ; and they shall be written on the scroll of 
crime, and held up to the eyes of wondering men 
and women. We have resolved to purify the un- 
clean, and we have resolved to expose the contribu- 
tors who have patronized the stable of infamy. The 
wretchedness of mind with mind will not be allowed 
a shelter to conceal their wrongs, nor shall the cor- 
rupt den encourage the misguided to ruin. We 
will go where ruin is, to remove the ruin. We 
will not ask, Who is our neighbor ? who is our 
broiher? or who is our sister? for we know that God 
hath made of one blood all men, and that all in 
heaven and on earth are concerned in the worth of 
what infinite wisdom has made in its own image. 
We will not reject what wisdom has said was good, 
because it has been denied by wrong. 

The worth of mind is not what mind has sup- 
posed. It is not because its works are good, but be- 
cause its nature is wisely made to receive an eter- 
nal inheritance of life. It is not good because of 
works, but it is good without works, as was said by 
God when he made man. And because it was good, 



156 LIGHT FROM THE 

it was not evil. We will save the good ; we will 
destroy the defilement. When good is saved from 
defilement, it is not unclean, and when it is not 
unclean, it is holy ; and when it is holy, it is happy. 

We see what is wanted. We see what the un- 
fortunate want. They want happiness. They 
hate misery. Shall they have what they want 1 
Who says, no? We do not. Who says, no ? God 
does not. Who says, no ? Wisdom does not, love 
does not, law does not, religion does not, nature does 
not. Who then ? Alas ! he who wants what he 
has not got — more wisdom, more mercy, more hu- 
manity, more justice, more works of righteousness, 
and more knowledge of his dependence on the whole 
body of mind for his own enjoyment. The misera- 
ble want happiness. Mistaken souls ! They have 
not found it only in meagre parcels. They have 
sought where it was not. They have not sought 
where it was. Who is to blame ? Who wishes 
them worse harm than what their fruitless search 
has afforded 1 Who wishes them worse toil than 
their midnight revels have yielded 1 Who envies 
the debauchee in riots of uncleanness ? Who, the 
brothel keeper or its inmates in their licentiousness? 
Have they sought and found the wisdom of enjoy- 
ment, with the wisdom of men in shame ? Do en- 
joyment and shame work in harmony 1 If so, where 
is the need of separation ? If not so ; why the ob- 
jection to the reform ? We see who objects. Pride 
— "the never failing vice of fools," wonders what 
good spirits can do with the miserable of earth. It 
would not wonder, if its own defilement was remov- 
ed, so that more worth should be discovered in 
others. 

We will say what may be done. Minds in a 
degraded condition may be restored. But the condi- 
tion of human society is such as to forbid relief from 
that quarter, until the condition is changed. So 



SPIRIT WORLD. 157 

long as mind is ashamed to control works of wretch- 
edness, so long as it is afraid to do good to the de- 
graded, so long as it scorns to relieve the miserable, 
just so long will the vice continue. Spirits can af- 
fect minds in the body ; but, when they are con- 
trolled by us, the vice will not appear. Minds in 
the body will be controlled to do their duty, and 
when they shall be controlled by us, no scorn of 
men will deter them from removing works of shame. 
Others will not laugh when mind is brought to re- 
pentance by spirits not ashamed of their duty. 

We will write what should be done. Minds op- 
posed to reform — opposed to aid when aid is needed 
— opposed to the correction of a vice that is degra- 
ding to a civilized world — opposed to measures which 
can not fail to reform the vicious — opposed to works 
of charity — opposed to the law of God and the reli- 
gion of Jesus, should first be rectified. They should 
know that when they oppose mind engaged in works 
of reform, they oppose God and angels, they oppose 
their own good, and the general good of society. 
They oppose what we know is necessary, and their 
opposition is a sin which will meet with a just re- 
compense of reward. It will carry its weight along 
with their souls into this sphere. It will not be 
purified by death, nor by faith. It will not be re- 
mitted on this shore of Jordan without works, cor- 
responding to the rules which we wish mind to 
adopt for the correction of mind. It will not scorn 
duty which is its happiness. It will not write 
against others, but for the benefit of others. It will 
not write to please others who are unimproved and 
ignorant, but it will write to amend and work a 
reform. It will not write what we see written with 
a view to check the disclosures from heaven by 
spirits, but it will write the truth. 

We will write what should be done. The whole 
body of society should be purified. It is wrong. 

H 



158 LIGHT FROM THE 

Not only ministers, but minds who control ministers 
are wrong. Not only preachers, but lawyers, doc- 
tors, schools, colleges, and books, are wrong. 
They are wrong in many things essential to the pro- 
gress of mind. They are wrong in opinion, and 
wrong in practice. They are obstacles in the way 
of progress. They counsel to arrest reform. They 
wish their wisdom to control mind. They would 
laugh down spirits. They would rule the world as 
they have done. They would enjoy the spoils of 
wretchedness a little longer. They would not work 
without a recompense flattering to their selfishness. 
Any innovation which offers to destroy their mono- 
poly of distinction, as spirits propose, they would 
oppose. They would live on antagonisms. If an- 
tagonisms should cease, both of body and mind, if 
harmony should prevail in all conditions of mind, 
who would litigate with his neighbor? Who would 
need a physician ? Who would need correction ? 
We see who would not. Mind would not. And 
what mind did not want, it would not employ. 
When it did not employ, the employed would be 
idle, and when idle, no recompense could be claimed. 
We see what we have written. We see that mind 
will be affected. We see what they see. We see 
more. When disease shall be controlled by spirits, 
mind will not be dependent on human skill for its 
remedy. When mind shall perform its duty to 
mind, and harmony shall be restored to the body, 
the wisdom of mind will not be confined to any one 
member, but will be shared by all in common. 
What one member enjoys, all the members will 
enjoy. When this condition of things shall be estab- 
lished, no mind will wrangle with mind, because 
the members will be all harmoniously united in one 
body. When all are harmoniously united in one 
body, the wisdom of mind will control itself ; the 
evils of society will not exist, and the whole body 
will rejoice in universal health. 



SPIRIT WORLD. 159 

But we hear the inquiry, Can this state of things 
ever be attained by minds in the body ? Why not ? 
Why may not mind act in harmony on earth, as 
well as in heaven % We see why it does not, but 
we see not why it may not. When conditions in 
the body shall be controlled by the wisdom of spirits 
in this sphere, no obstacle will remain. It is the 
want of wisdom that disorganizes society, and de- 
grades humanity. It is the want of wisdom that 
controls the conditions of different minds in the body. 
We say, want of wisdom, because what is ignor- 
ance but a want of wisdom ? What is folly, but a 
want of wisdom ? What is evil, but a want of wis- 
dom to control mind in the path of wisdom ? We 
see what is wanted. It is wisdom. It is wisdom of 
God . It is wisdom from heaven. And yet, it is 
not wanted. So say minds in ignorance. So say 
those who oppose it. So say those who write as we 
find mind writing against things it does not know. 
Minds will write against what they do not under- 
stand. We see who writes what is censurable — 
censurable by the mind who writes. We see who 
writes, that mind should condemn what it has not 
investigated, what it does not know, what it will not 
investigate, because it is opposed to its wisdom ; we 
see this mind contradicting its own rules of right for 
others, and denouncing the whole subject of spirit- 
ual investigations and manifestations of spirits to 
mind, as a cheat — a monstrous cheat upon the com- 
munity of mind. Yes ; we see who demands an 
investigation of his creed and the evidence of its 
truth, in one paragraph ; and, in the next, pours 
out his denunciations without mercy upon a subject 
he has not investigated, nor will he, till the condi- 
tions of his subsistence are changed, and he is placed 
on the footing of an independent and honest inquirer 
for truth and righteousness. No mind of this cha- 
racter can expect from spirits a justification of its 



160 LIGHT FROM THE 

hypocrisy. No mind in this condition can realize 
a position in the scale of wisdom transcending the 
vicious whose sins it professes to loathe. It will 
not call us severe, if we say, it will occupy a circle 
where dishonesty meets and mingles in harmony 
with minds of corruption and vice. 

We will write what will remove the misery which 
will not remove itself. Minds will not remove the 
evil of their own minds. A thing can not remove 
itself. A disease can not cure itself. What can 
not cure itself needs the assistance of another. Be- 
cause it needs the assistance of another, it should 
have it. Because it will cure no evil in itself, the 
evil should be cured. It will be cured when the 
the evil will submit to the remedy. When the evil 
will not submit to the remedy, it will not be cured. 
Mind is affected with the evil of ignorance. It is 
ignorant of whatever it does not know. It does not 
know only what it wills to know, or what conditions 
force upon the mind. What conditions force upon 
the mind, the same conditions never will remove. 
The facts are not changed. The wisdom of facts 
never change. The wisdom of unchangeable facts 
is eternal. And the impression of eternal things 
on the mind is eternal. When an impression is eter- 
nal on the mind, it is not wise to write what is op- 
posed to the wisdom of God. The wisdom of God 
is not the wisdom of men without God. The wis- 
dom of God is not selfishness. It is not partial. It 
wishes good, and does good to all mind, by remov- 
ing the ignorance with which it is encompassed. 
No mind can enter above the second circle which 
is concerned only in itself. No mind is above this 
circle in the body, which seeks not other's good. 
Professions will not be regarded in this sphere, 
when the profession is without corresponding works. 
Mind may profess what is untrue, and what is un- 
true is unclean, and what is unclean can not be a 



SPIRIT WORLD. 161 

recommendation to a higher circle. Profession may- 
deceive men in the body, but it can not deceive 
spirits out of the body. It may write what it does 
not believe, but it can not make us understand what 
is not true. It can not shield the hypocrite. It will 
not avail him any thing but shame, when he knows 
the hypocrisy is exposed. All hypocrisy must be 
exposed. It is exposed to spirits in this circle. It 
will be exposed to minds in other circles. Minds 
even in the body will see it ; they will loathe it when 
they see it. Minds even in the body now see what 
the hypocrite does not suppose they see. They 
will see more clearly. They will see that all pro- 
fession is deceptive without works. They will see 
it is void without charity. They will see it is not 
wise without wisdom. They will see that wisdom 
is not profession merely. They will see as we see, 
that no mind can gain wisdom without works of 
wisdom. 

Wisdom is of God. Wisdom is not of ignorance. 
Whatever is wise is of God. Mind, wise in the wis- 
dom of God, is of God. Mind, without the wisdom 
of God, is not of God — not of the wisdom of God. 
When minds are wise of the wisdom of God, they 
do as God does. They bless as God blesses. They 
have mercy as God has mercy. They forgive as 
God forgives. They save as God saves. They 
cure as God cures. When mind is unwise, it de- 
nies the wisdom of God. It acts not as God acts. 
It curses, neglects, scorns, and derides a child of 
need. It is unforgiving, censorious, cruel, oppres- 
sive, unjust. It is unlike God. It is unlike God 
in its works. It is unlike in its wisdom of works. 

We see 'professions of mercy and good will to 
others in need. We see what is true — that mind is 
not sanctified by profession. It is not made holy 
by profession. It is not made pure in the sight of 
angels by an outward garment. The mind must 



162 LIGHT FROM THE 

do as wisdom requires to be sanctified. It must re- 
gard the wants of mind, the wants of wisdom which 
inspires mind, and controls the mind in the path of 
righteousness. It must do works of good to mind. 
It must neglect no work of good to others. This 
is the sanctification of the spirit. It is the sanctifi- 
cation of holiness. It is the sanctification of wis- 
dom. It is the sanctification of works, which come 
from heaven. It is the blessing of God upon the 
soul. This blessing is enjoyed by a circle, bright 
with the sun that never sets in darkness and sorrow. 
The mind of the second circle writes what will 
work no correction. It does not seek to correct, 
but to please, that it may be pleased. Can a mind 
that pleases mind correct mind ? Is not every new 
fact presented, without the concurrence of the mind 
to which it is presented? Is not that which meets 
no concurrence of the mind offensive to its judg- 
ment? Is not that which is offensive to the judg- 
ment, a concern which excites opposition? Is not 
opposition an antagonism which provokes controver- 
sy, and jeopardizes the good opinion which the se- 
cond circle desires to retain ? Have minds no 
partialities to gratify ? Have they no predilections, 
no will concerning views which they entertain ? 
Have they no creed, political or religious, which 
they wish to support? And can a mind, which is 
desirous for the prevalence of any opinion, be im- 
partial in an investigation of new discoveries, which 
conflict with its opinions ? The history of mind 
will answer these questions. We see partialities 
for all views, all opinions, all creeds, however ab- 
surd or weak. The mind must judge according to 
its judgment. It can only exercise the wisdom it 
possesses. It can not exercise a judgment not its 
own. It can not act without a judgment. Conse- 
quently, it must act as its judgment decides, or not 
act as reason forbids. When mind acts as its judg» 



SPIRIT WORLD. 163 

ment decides, who is the judge ? Who is the judge 
of right and wrong ? The one who judges — the 
mind of the individual who acts? He is made judge 
of his own acts. He is made the arbiter of his own 
wrongs. He is constituted the sovereign of his 
own works. He presides as monarch of his own 
mind. He will rule as monarchs rule. He will 
do his own will. If he will to do another's will, it 
is his own will. He wills right and wrong by the 
standard of his own judgment. No mind must in- 
terfere with his inalienable prerogatives. He is sole 
master of his own will and pleasure. He is not 
willing to counsel with others about his own estate. 
He fears selfishness. He knows his own rule of 
action, and supposes others have adopted the same 
rule. Hence, he distrusts his brother. He imagines 
he is as weak and wicked as himself. He judges 
his brother by himself. He knows no better rule. 
Not knowing a better rule, he will not esteem or re- 
gard his volunteer advice. He is suspicious. No 
mind that is suspicious can render a just judgment. 
He wills good, but he is misguided by his own sus- 
picions. He ventures no hazard of his own wis- 
dom. 

Thus is the wisdom of others disregarded. Thus 
are the new developments of spirits subjected to 
embarrassments. Minds have established counter- 
feit, manifestations. They have mocked what they 
had not the wisdom to imitate. They will not mock 
when they enter this sphere. They will not laugh 
when they see what wisdom scans in their hearts. 
Neither will those who have joined them in their 
mockery. It is not for trifling with us that they 
must give an account. It is not spirits who are in- 
jured by their works. It is not wisdom that suffers 
by their deception. But it is mind in need. It is 
mind in the rudimental sphere. It is mind for 
whom God has a care. It is mind for whom spirits 



164 LIGHT FROM THE 

have a care. It is mind for whom mind should 
have a care. We will say, it is mind whom no one 
has a right to wrong. It is wronged when deceiv- 
ed. It is deceived when mind satisfies mind, that 
the manifestations made by spirits, originate with 
mind in the body. It is deceived by its own rule 
of judgment. Its own rule of judgment is selfish- 
ness. By its own selfishness, by its own blindness, 
by its own wretchedness, it seeks to justify its work 
of making, or continuing, the blindness and wretched- 
ness of others. It seeks more. It seeks to monopo- 
lize the fame of some extraordinary discovery. It 
seeks to make mind believe that its discovery is 
wonderful. It is wonderful. It is wonderful that a 
fool would not have discovered as much as such 
minds have done. But there is one thing they have 
not discovered, yea, more. They have not discover- 
ed, that they will be able to prevent manifestations. 
They have not discovered that their discovery has 
been of the least practical benefit to mankind. They 
have not discovered that every body is dishonest, 
nor every mind base, because they would so teach 
with regard to mediums. They have not discover- 
ed that what makes one sound must necessarily be 
the cause of all other sounds which have been made. 
They have not discovered that toes can make sounds 
at a distance, nor yet make a great number at the 
same instant, nor yet make them so loud and so 
varied, as to challenge the mock imitation of sounds 
to produce an appropriate solution of manifestations, 
which have been made in the presence of many 
thousands. They have not discovered that toe- 
joints have had any thing to do in making sounds 
with mediums. They have not discovered that 
they are supremely wise in their attacks upon those 
who are as worthy as themselves. They have not 
discovered that when men undertake to trade in re- 
putation, to overthrow what they have not the sa- 



SFIRIT WORLB. 165 

gacity to discover and detect as a fraud, they are 
trading on borrowed capital— trading on worth which 
they may envy but can not reach — trading on ground 
which they will not soon own— trading on principles 
which show a weakness of the trade — trading on 
morals that might elevate the mind that would ruin 
mind. They have not discovered that when assump- 
tions without facts are made, it is because there are 
no facts to justify ; that when there are no facts to 
justify, it is cowardly to insist on assumption ; yea, 
worse than cowardly, it is malignant. They have 
not discovered that when mind is spendthrift, it is 
not confined to dollars and cents ; when it is bank- 
rupt, it is not without hope of recovery ; when it is 
wretched, it is not without works to enlist sympa- 
thy ; when it is corrupt, it is not without devices to 
conceal itself. They have not discovered that when 
mischief is denied, it lies often concealed ; that when 
the thief cries thief, the thief joins in the pursuit ; 
that when calumny answers for argument, fools 
hate knowledge ; that when fools hate knowledge, 
wrong is more satisfactory than right ; that when 
a mind is in misery, it loves company, and that 
when the spirit manifestations are overthrown, those 
who accomplish it will not need to beg for society. 
They have not learned that when a mind resorts to 
detraction, it can have no good will to mind ; that 
when no good will to mind is cherished, it may have 
a bad mind, and when a bad mind puts forth its 
energies, it may have other objects than the good of 
mind ; it may have other motives than those which 
are held forth ; it may have a double motive, and 
both be corrupt; it may have a double motive and 
not wish to expose but one of them ; it may have a 
double motive, and wish to conceal both ; or it may 
wish to conceal what motive really exists, by con- 
triving a double motive to hide the real one. They 
have not discovered what thev will bs verv likely 
h— 2 



166 LIGHT FROM THE 

to discover, when they undertake to disprove that 
spirits make sounds, that they have undertaken what 
they never can accomplish ; because, how can a 
finite mind, associated with a few brief years, show 
what has not been done in its absence ? How can 
mind, surveying only an atom, show what has not 
had a being beyond the wisdom of itself — beyond 
its means of information ? How can a mind show 
what another mind knows is true to be false ? How 
can one mind show that sounds made by spirits 
have not been made in the presence of another ? 
Has such mind any well -supported claims to omni- 
presence, or omniscience, that it should attempt to 
show that what others have seen or heard in its ab- 
sence, are wrongs which it has the power and wis- 
dom to detect and expose ? Who will venture upon 
the assumption of any mind, who wishes to be dis- 
tinguished as the benefactor of man, simply because 
he would be what he is not, the expositor of other 
minds, not in harmony with his own ? 

We see what opposers do not see. We see that 
what they intended for the overthrow of spirit mani- 
festations will soon overthrow what they most dread- 
works which to repeat would disgrace this volume. 
We will say, works- which should disgrace only 
those who are guilty. But the innocent must some- 
times be punished for the company they keep. The 
innocent ! Who are they? They who crucify, or 
they who shout crucify him ? Neither. They are 
they who do not join in the crucifixion. They are 
they who mind the injunction, "Thou shalt not 
bear false witness against thy neighbor." They 
neither write nor sign defamatory libels. They 
will not write nor sign what has no justification in 
fact, nor even the justification of principle in appear- 
ance. They are they who write the truth, and who 
scorn not to uphold it in the face of a deriding gen- 
eration. They are they who write and publish 



SPIRIT WORLD. 167 

what has been done— the facts as they are — regard- 
less of consequences to themselves. They are 
they who write as mind interested in mind should 
write for their instruction. They ar< 
who write the idle gossip of vulgar minds, nursed 
in the arms of suspicion, to suit the corrupt ear of 
misguided judgment. They are not those who 
make their sheets of wet blankets, which carry 
scandal on their face to the four quarters of the 
earth. They are not those who listen to every re- 
port which minds embittered by disappointment or 
neglect,, by wrong or wretchedness, are pleased to 
circulate. They are not those who assail what they 
have not the courage to face. They are not those 
who wrangle about what they may find among their 
own wrongs. They are not those who consider 
common scandal of reputation a license to defame 
a worthy mind. They are not those who write and 
preach against mind without reforming mind, or 
mind reforming them. They are not those who 
write, and preach, or publish, what they have no 
substantial evidence to justify. No: nor are they 
those who publish what they dare not admit a refuta- 
tion of. We see who writes, who preaches, and 
who publishes that which is known to be untrue. 
We see what will cure the evil. We will change 
what writes wrong with minds into right. We will 
write the remedy. When minds wrangle about in- 
dividual reputation, let only such minds as are in- 
terested in the war support the war, and let minds, 
which have no relish for war, abandon the camp, 
and go to the homes of widows and orphans, dona- 
ting the patronage which has aided wrong to the 
support of her and her little ones. It is not right to 
aid in support of evil. If it be not right, it is wrong. 
If it be wrong, no mind, not in harmony, with 
wrong, can justify the act of supporting wrong. 
When wrong is discouraged, it will be checked in 



168 LIGHT FROM THE SPIRIT WORLD, 

proportion to the discouragement. Even a slight 
discouragement often acts with great power. We 
see what will be done. We see minds, knowing 
the truth of spirit-communications, will soon take 
the control of minds who have not the independence 
or honesty to write and publish the truth to the 
world. They will not suffer the cause of heaven 
to be derided and its votaries calumniated, without 
administering a rebuke that will work a reform. 
We see what is revolving in minds who have been 
assailed. We see a purpose. We see that pur- 
pose is ripening into maturity, and will ere long be 
felt where it is needed. We will write what that 
purpose is. That purpose is to let the selfish wis- 
dom that wrongs to gratify wrong, be its own sup- 
porter. We see what and who will be its suppor- 
ters. And we will write their names. Wisdom in 
selfishness, and he who loves its reward. They 
will support. But wisdom in selfishness and its 
lovers must write for themselves, and write without 
wisdom of heaven to control. They must have 
their reward. That reward is poverty. It is a 
just recompense. It is what corruption deserves, 
and it is what they most fear and dread. 



When circles of mind desire to advance in wis- 
dom, they will be aided by other circles. The first 
circle does not will as other circles do to advance 
so that its advancement is protracted and its pro. 
gress slow. When it desires to do what is neces 
sary to its advancement, it will not stay where it is 
and when it desires to abandon its position, it de 
sires to assume another. As there is no circle 
lower than the lowest, the change of condition must 
be upward ; it can not be downward. When it is 
upward, it is progress. When it is upward, it is to 
a higher circle. But as there is work in all degrees 
of advancement, and as the first circle loathes indus- 
try, so no very rapid advances will ever arise from 
that condition. It is not wisdom in them to act in 
reference to their own improvement. In fact, they 
seem to have only a slight appreciation of t the ad- 
vantages of progress. Their minds do not compre- 
hend the utility of more wisdom. It is not under- 
stood. The work is, therefore, neglected. This is 
as true, in regard to this sphere, as it is in regard 
to the rudimental. The mind is stupid to reform. 
It is well satisfied with its own ignorance, or, at 
least, it is satisfied to do nothing to gain more wis- 
dom. 

Such being the condition of the first circle, 
spirits find their labors controlled with the ignor- 
ance of those whom they wish to instruct. They 
would teach, but spirits will not receive instruction. 
They will not receive instruction, because they are 



170 LIGHT FROM THE 

in a condition which disqualifies them to judge of 
its advantages. They will remain in that condition, 
till spirits can overcome the difficulty. They can 
overcome what will be necessary, but it requires 
time and labor to do it. They have time, and will 
labor, devoting it to the good of the needy. But 
those who devote time and labor to the good of the 
needy, do not belong to the circle where time and 
labor are required. They occupy a circle with 
more developed spirits. The wisdom of a devel- 
oped circle is not as the wisdom of those whom they 
instruct. And the instruction imparted is not what 
all minds in the body consider instruction. It is not 
learning letters and sounds, without applying what 
is learned as good requires. But it is wisdom, which 
spirits teach to spirits. It is a wisdom which ad- 
vances mind in all spheres. Learning is not wis- 
dom. And we will say, that much which has*ob- 
tained the name of learning with minds in the body, 
must be unlearned in this sphere to allow the spirit 
to progress. We see schools, and books, and learn- 
ing ; and we see that wrong is made more wrong 
in most of them. In mind unaccustomed to the phi- 
losophy of nature and unacquainted with the teach- 
ings of wisdom, we see more ignorance of truth, 
more errors which must be overcome, more evils 
which must be removed, than minds in the body can 
overcome. We see whole nations assuming to be 
enlightened, immersed in the whirlpool of wretched- 
ness. They have schools, books, teachers, and 
other means of instruction, but the condition of those 
instructed is wretched, and wretched because wis- 
dom is not imparted to those who are instructed. 
We see minds estimating the degrees of blessed- 
ness which minds will enjoy in this sphere, by rules 
which will most assuredly disappoint those who 
have adopted them. They calculate on degrees of 
felicity by the rule of degrees in learning. Minds 



SPIRIT WORLD. 



171 



who have shared the advantages of schools and libra- 
ries, it is supposed will occupy very elevated circles 
in this sphere. Such is not the case. We see 
minds of this description, who have shared all the 
advantages of schools, colleges, and books, occupy- 
ing the lowest circle of wisdom ; while we see 
minds, uneducated in the schools, colleges, and 
books of the rudimental sphere, bright and compe- 
tent teachers of those who had calculated upon occu- 
pying a higher circle in the wisdom of the spheres. 
The wisdom of the spheres is not what concerns as 
it should the minds of men. They wish to learn, and 
they do learn both good and evil. The good is well, 
but the evil is not well, because it is evil. Such 
learning must be unlearned. It is a wrong. Books 
are wrong. Minds instructed by those books are 
wrong. This makes correction necessary. But 
the correction is not. of wisdom of men. It is a cor- 
rection which relieves the possessor of what is an 
evil to him. It is a correction which seeks the 
good of the corrected. It is a correction which dis- 
possesses the possessor of his ignorance and errors. 
By this work of correction the learned mind, in 
wrong and error, becomes a citizen of a higher cir- 
cle of wisdom and enjoyment. He receives instruc- 
tion in wisdom, and that wisdom elevates his spirit 
to a circle of mind of nobler works. 

The noblest work of God is mind in harmony with 
God. To be in harmony with God, is not to be sel- 
fish or cruel, but to obey the laws of God. Spirits 
of the first circle are not wise. They are not good 
in works of wisdom. They are evil to others. 
Though good as spirits, being susceptible of wisdom 
as it may be imparted to them, yet they see not 
what nature and affinity require to render them 
more perfect and good to the children of need. 
The works of the first circle are not in harmony 
with nature. They are not in harmony with God, 



172 LI6HT FROM THE 

but are opposed to the wisdom of God. Not till they 
are made harmonious, can they be wise. Not 
till they learn the wisdom of God, and obey it, can 
they partake of the blessedness it bestows. Not till 
they realize the misfortune of their condition, will 
they learn their condition, nor will they learn that 
condition without other's aid to reveal a better. 
We see spirits who were learned in the wisdom of 
men without the wisdom of even the second circle. 
They were wise with minds in the body, but their 
wisdom avails nothing but poverty. It will never 
avail more. It is what makes them poor in spirit. 
It gives no wisdom to others, because it has none to 
impart. Lean and hungry, it enters the first circle, 
there to do what should have been done in the body 
— work for other's good. 

The condition of the second circle is not what has 
been supposed. It is not wise, but sympathetic. It 
is not wilful, but fearful. It is not obstinate, but 
condescending. It is not base, but flattering. It is 
not courageous, but cowardly. It is not true, but 
cunning. We will not write what it is, but what it 
is not. It is not honest. It is as honest as it sup- 
poses others to be. . It is what others are by its own 
rules. Yet what some minds are, it is not. This 
circle will not work without some selfish motive. It 
works for its own, not other's good. It is not willing 
to do good without other motives than the need of 
sufferers. Not content with the applause of minds 
like itself, it has reared its heaven for its friends, and 
its hell for its enemies. Not satisfied with the wages 
it has received, it has allotted to itself a world it will 
not realize, without a change in the motives which 
govern all its works, We see who will be disap- 
pointed. They who work without a motive to do 
good to the needy. They will not realize what they 
expect, till a change shall come over their spirits. 
This change must be realized, or they will be with- 
out what they expect, 



SPIRIT WORLD. 173 

When minds are interested in other's good, with- 
out other motives than to relieve the needy, to do 
them good, to make them happy, we will say, they 
see the third circle. They are in the third circle. 
They are wise, and wise because good. We see 
minds of this circle in the rudimental sphere, but 
they are not numerous. They are wise in doing 
unto others, as they would have others do unto them, 
in the day of need and adversity. The third cir- 
cle is the most advanced of any spirits in the body, 
unless it be some mediums. They who write what 
is opposed to their own wisdom, and practice what 
they write, thereby correcting their errors, are 
above the third circle ; because no mind which wills 
what is good for others, wills to correct what is de- 
fective in itself, in the third circle. They do not see 
their own defects, consequently do not correct them. 
They will others good according to their wisdom of 
doing good. They desire to do what they require of 
others, but they do not require of others what is im- 
portant to their progress. They are content to let 
them do as they will, and only ask others to let them 
do the same. Doing unto others as they would 
have others do unto them, is aiding others as they 
would be aided. But we see they would not be 
aided, only as their wisdom approves, and their wis- 
dom approves of what is incongenial with their pro- 
gress. Their wisdom does not approve of wisdom 
above itself. It does not approve of doing good 
only in its own prescribed form. Indeed, it does 
not see that much good might be done in what it re- 
gards as evil. There are many things which it 
rejects as evil, that are good and do good. Reject- 
ing these things which are good and do good, it res- 
tricts its means of doing good, by its imperfect rules 
of right and wrong. It does unto others as it would 
have others do to it, but it would not have others dis- 
turb its creed or its practice, its form of worship or 



174 LIGHT FROM THE 

its means of improvement. As it would not have 
others molest even its own wrongs, so it would not 
molest the wrongs of others. It does as it would be 
done unto, but it would not be done unto, as the pro- 
gress of the mind in wisdom and righteousness 
requires. The rule is well, but the wrong by which 
wrong is sustained and encouraged, is not well. 
And yet, the third circle verily believe that they 
are what the rule requires. They will only good 
to others ; but mistaking what is good to others, and 
also themselves, they withhold the good required. 
They not only withhold the needed good ; but, when 
they withhold, they neglect what nature and religion 
require. There are very few who obey what 
other's good demands. They write with eyes on 
other's good, but they write not without some work 
of folly to deceive, some doctrine or creed to favor, 
some design to make other's receive that doctrine or 
creed ; as though the wisdom of God was in human 
commandments ; as though the soul's progress 
would only be gained by subscribing to dogmas of 
human invention ; as though eternal interests were 
suspended on the wisdom of men • and &s though 
other's good demanded a compliance with the re- 
quirements of commandments originating in the 
darkness of a misguided mind. We see who will 
not write evil, that other's good may be promoted. 
We see who will not endorse wrong, or do wrong, 
because they are not deceived concerning what is 
good. We see who will not write what the wisdom 
of higher circles forbids, and we see that they will 
do unto others as the wisdom of those circles pre- 
scribes. They will not do to others what they wish 
others to do to them, without doing them good. 
The third circle does much good ; it does some evil. 
When it does what is good to others, it is wise, but 
when it works its own errors into the minds of others, 
because it would have those errors itself, it does evil. 



SPIRIT WORLD. 175 

We see minds engaged in doing what they suppose 
is good to others, and, with the purest motives, 
doing a work which is a curse to those who receive 
it. They do by them as they would that others 
should do to them, and yet a grievous wrong — a 
serious evil — is done to them. The rule will per- 
mit a Musselman to do evil by indoctrinating others 
into his faith, and his faith will practically enslave 
all Christendom. So, of the pagan ; and so, of all 
sects and parties of men. They do what seems 
good to themselves, and what would seem right to be 
done to them in an exchange of conditions. But 
the wisdom of heaven directs not the work. Wrong 
is inflicted by wrong on others, no good being done. 
The fourth circle not only does good as they 
would have others do to them, but they are wise 
with the wisdom of heaven. They are wise in the 
wisdom of God. They see what is good, and they 
see what will do good. Never do they work wrong 
to others. They can not wrong a work of God. 
They can not, because they have no will to do 
wrong. It is their will to do right, and right is not 
wrong. Right is not works of wrong. Right is 
works of good. Right is what makes others happy. 
Truth is with wisdom. Truth and wisdom agree. 
They work with this circle. They influence minds 
of this circle to do good. They write as with coals 
of love the language of nature on the hearts of others. 
They write with the pen of inspiration the words of 
celestial beings. They write what other circles 
need to make them wise unto salvation from wrong 
an! error- They write without seeking to please. 
They write to instruct, to improve, to advance 
minds in the knowledge and practice of holiness. 
They do not fear righteousness. They do not fear 
good. They do not write to wrong mind, neither 
are they slaves to write the wrongs of others for their 
selfish gratification. They write what others of lower 



176 LIGHT FROM THE 

circles oppose, as well as what they justify. For 
this reason lower circles sometimes call them evil. 
They call them evil, because they contradict their 
wisdom of right and wrong. They call them evil, 
because they oppose the wrong in those they wish 
to improve. The wisdom and truth which they im- 
part, seem unwise and wrong to them. They are 
wrong to them, but right to this circle. They are 
right to this circle, because they are good and do 
good. 

This circle sees good even in what other circles 
call evil. They see what wisdom allows them to 
see. They see what good, circles of "minds may 
enjoy by discipline and correction. They see that 
God works by means. They see that means are 
evil when disconnected with works of reform — evil 
when evil only is attained — good when good is the 
result. They see other circles surveying only the 
means which God employs to corrpct wrong, look- 
ing not at the jjood resulting from them. They see 
what wisdom sees, that all means are good and not 
evil, which produce good to those who are exercised 
by them. They see means employed by God, 
which are called great evils by minds uninstructed 
in wisdom ; but, when the means are considered in 
relation to the effects which are wrought, the good 
produced, they will not be called evil. They see 
that rewards for vice and wrong, are evil — no good 
or enjoyment is in them ; but they see God intends 
good, and actually produces good — good even to 
those who are subject to the evils inflicted. Hence, 
wisdom justifies the work. It justifies the means, 
because the means are true to the good of those to 
whom they are applied. They are true to their 
progress and happiness. The evils are good, when 
considered as means to the attainment of happiness. 
The evils are not evils, when seen in this relation. 
They will be seen in this relation, when spirits 



SPIRIT WORLD. 177 

ascend to the fourth circle of wisdom. They will 
be seen in this relation, when minds are instructed 
by spirits of this circle. They will see harmony 
in all God's works. They will see what will do 
them good. They will see what will make them 
more happy, more wise, more charitable, more hu- 
mane, less vindictive, less oppressive, less wretched, 
and which will control them with wisdom in works 
of wisdom, so that God will work out his wisdom in 
them for the good of others. 

The condition of the fifth circle is wisdom in a 
very great degree. This circle is not analogous to 
any thing in the rudimental sphere. Hence it is 
impossible to present to the inhabitants of the body 
any tangible idea of the wisdom and felicity of this 
circle. It can only be imagined by comparing and 
calculating the advances which are made from one 
circle to another by the ascending spirit. We shall 
not dwell on this circle for the purpose of defining 
to the human understanding what is undefinable in 
its present condition. Indeed, we know that much 
which is written in this book will be exceptionable 
to some minds from this very consideration. We 
see other minds, however, who will appieciate and 
profit by it ; and for them our labors are more es- 
pecially intended. But the time is not very far dis- 
tant when these pages^will be welcome to most minds 
in the body. We see a work begun which no hu- 
man arm or voice can arrest. Human destiny is 
now measurably in our hands, under God. The 
voice of one crying in the wilderness may well be 
repeated, Prepare ye the way of the Lord, and 
make a highway in the desert of earth, over which 
the unclean shall not pass, but a way in which a 
mind, though ignorant, may be instructed without 
money and without price. We see vices where the 
messengers of truth will work to cleanse the guilty 
from their stains in the crystal stream of the holy 



178 LIGHT FROM THE 

city of this circle. We see wrongs upon wrongs 
which need the washing of regeneration to make 
the possessor white, in the limpid current of infinite 
wisdom. We see wretchedness upon wretchedness 
in communities of minds in the body which no hu- 
man effort can allay. This wretchedness minister- 
ing spirits from heaven propose to overcome. They 
will not fail nor be discouraged, until they have es- 
tablished justice in mercy in all the earth, and the 
weary shall have found rest and peace in the know- 
ledge of the truth. 

We are witnesses of the sixth circle of the sec- 
ond sphere. We write as we understand in our de- 
gree of wisdom the wisdom of God. We write 
what is wisdom in the measure that we have re- 
ceived it. We write what will be truth to minds 
when they reach this circle. We will say, it is 
truth to spirits even now ; but minds unacquainted 
with the development of wisdom pertaining to this 
circle will not readily recognize it. We have no 
motive but the good of others to subserve, and we 
have no recompense but such as attends the per- 
formance of duties in harmony with the laws of 
God in nature. We shall not therefore be accused 
of selfish considerations in our endeavors to lift the 
burdens of humanity, and wash away the ills of hu- 
man life. Whatever the reader may think of the 
origin of this book, whether or not it may be ascri- 
bed, as we see it will, by the ignorant and the envi- 
ous, the misguided and the wretched, to the hand 
which we control, such wisdom will not correct 
what we intend for good, neither will fanatical op* 
position or secret enmity overcome the voice we 
proclaim in the ears of a sinful generation. This 
medium will be sustained by the wisdom of heaven, 
and no mind on earth will ever be able to gain a 
contradiction of what we have written, from the 
spirits of this sphere. We say, no medium in the 



SPIRIT WORLD. 



179 



body will ever be able, under the guidance and con- 
trol of spirits, to aid in any degree in the overthrow 
of the facts we have disclosed. They will stand 
when creeds and professions shall be numbered 
among the things which were, but are not. 

We see who will object, who will criticise, who 
will condemn, and who will justify. The first cir- 
cle of mind will condemn. The second circle will 
object. The third circle will criticise, and the 
fourth circle will approve. This will allow of no 
abatement. It will not be denied, when spirits in 
the body reach the wisdom in this sphere. It will 
not be denied without contradicting the Bible, and 
the law which governed the inspiration of that 
Book of books. The mediums were then, as now, 
inspired by spirits to write as this book is written. 
There never was any more reliable medium of com- 
munication between the angels and earth's inhabi- 
tants, than some which we now employ for the 
good of mind. There is no more reliance to be 
placed in the inspiration of other books of a former 
age, than what may be safely reposed in the words 
of this and other books of the present age, originat- 
ing from this sphere. Neither can minds show 
how a communication could ever be made from this 
sphere to the rudimental, without the same condi- 
tion of mediums which we have chosen, and pre- 
pared to deliver our messages to the world. No 
other method was ever employed in any age of the 
world, and no book is entitled to the credit of inspi- 
ration, which has been given to men in any other 
way. No book is written worthy of heavenly wis- 
dom, unless written, as the books of this age are 
written, by the aid of spirits. We mean the books 
which are written by the aid of mediums, having 
our aid to control, as we wish, the whole subject. 
No work which has been done in one age by spirits, 
prevents the same work from being done in another 



180 LIGHT FROM THE 

age. What has been done may be done again. 
When all conditions are the same, the sameinspira- 
tion may be expected. When conditions of mind 
require a new development, a new development of 
wisdom may be expected. When minds write by 
wisdom from heaven, it is doing what has been done. 
When communications written by aid of spirits ap- 
pear, they will not conflict with the eternal law by 
which such communications are made, neither will 
such communications wrangle with each other. 
All nature is harmony. All spirits are harmonious, 
in their varied circles, as one star is harmonious 
with other stars, though differing in glory. What- 
ever emanates from a peculiar circle, must agree 
with the wisdom of that circle. As all conditions 
are not embraced in one circle, so the varieties of de- 
veloped wisdom indicated by the communications, 
are indexes of the earthly circles to which the 
spirits write. We have not written this book in the 
wisdom of the sixth circle, but in the wisdom of the 
fourth. The wisdom of the fourth circle is what 
is best adapted to the progressive advancement of 
minds in the body. We see what is best, and we 
see that progress, step by step, is the only way to 
improve minds, in the condition which this book 
will find them. We see wisdom in greater glory 
than we can make minds, in the rudimental sphere, 
understand. We see a circle where no mind in the 
body can approach, without long application to 
study of the works of God. We see a world where 
no unkindness can exist to the least of God's works. 
We see a wisdom which far outshines what nature 
reveals to minds in the lesser circles. 

Communications, emanating from this circle, will 
always be adapted to the condition of the minds for 
whom they are intended. If we were to write for 
the improvement of the first circle, we would write 
in the wisdom of the second ; if, for the second, in 



SPIRIT WORLD. 181 

the wisdom of the third ; if, for third, in the wisdom 
of the fourth, because minds must be addressed in 
such a degree of wisdom as they can appreciate to 
improve and benefit them. It is not the degree of 
circles which spirits enjoy, that appears in what 
they write ; but it is a degree above the individual 
who receives the communication. We write what 
is next above the mind whom we wish to instruct ; 
and hence the circle, which the receiver occupies, 
is always indicated by the communication. We 
mean, it is always manifest by what we write. The 
apparent inconguities of developed wisdom furnishes 
a solution for the apparent inharmonies of many 
communications. The varied conditions of mind 
addressed, justify the varied communications It 
has always been so in all ages of spirit-manifesta- 
tions. The inspired man says, " Answer a fool ac- 
cording to his folly. Answer not a fool according 
to his folly." Both statements are equally entitled 
to credit. Both are just and true. Both are right. 
One contradicts the other. Neither are wrong. 
The contradiction is right. It would not be just, or 
true, or right without it. Each position is the truth 
only half told. Answer a fool according to his folly, 
is to take into consideration his condition, and so an- 
swer as to instruct him, and make him wiser. An- 
swer not a fool according to his folly, is to answer 
him not with his own folly, but with a wisdom adap- 
ted to his comprehension. To answer according to 
his own folly, in one sense, would be rendering folly 
for folly. In like manner, communications received 
through mediums are sometimes contradictory of 
other communications addressed to the understand- 
ings of other circles of mind. Different circles of 
mind must be addressed with different modes of in- 
struction; but the difference of phraseology, em- 
ployed by spirits, is not a contradiction of wisdom, 
when wisdom is understood. It is simply a differ- 
i 



182 LIGPIT FR0B1 THE 

ent method of teaching what is essential to the pro- 
gress of mind in the wisdom of reform. We will 
say, different circles of mind must be taught les- 
sons of wisdom as they can be taught. They can 
not be taught in a way inconsistent with their un- 
derstandings. As they will understand words, and 
sentences differently, they should be addressed differ- 
ently ; and as they are addressed differently, the dif- 
ference sometimes assumes the character of a contra- 
diction. Hence, spirits must either neglect one class 
in their communications, or write differently to bene- 
fit all classes. If they write differently, so as to in- 
truct all classes, and develope all minds, what is 
wisdom to one may be esteemed folly by another. 
But wisdom sees no folly in any communication 
adapted to the good of those who receive it. 

We will write to benefit all. This is the wis- 
dom which controls the subject of these pages. 
But what will benefit one may not personally in- 
struct another. We see who will be benefited. We 
see who will not be instructed. The instructor is 
not instructed by his instruction. The mind who 
receives instruction is instructed. We write for 
those who receive, and we see that many will do so. 
Others will not. Let him who hath an ear, hear 
what the spirit saith unto him. Let him who hath 
not an ear to hear our message, understand that 
we shall not write what will do no good. We will 
write what conditions require, and as they require 
wisdom. 

In conclusion of this article, we will say, when 
minds receive and practice the message we have 
written, when they live and act as we have recom- 
mended, they will not esteem our labor in vain, nor 
will they wrangle about words to no profit. The 
divisions and subdivisions of minds, the multiplied 
evils of society in the rudimental condition, need 
some remedy. The wrongs of nations and indi. 



SPIRIT WORLD. 183 

viduals, have had no successful antidote, neither 
will they have, until nature is more fully under- 
stood, and her harmonious laws better appreciated. 
These laws, when observed, will throw a mellow 
light over the minds of men, and cast away the 
wrongs of human life. Minds burdened with the 
cares of selfish ambition will learn the wisdom of 
united harmony, and the peace of heaven will smile 
over minds in the contention of bitter strife, when 
the voice of truth shall be heard and obeyed. 

When will that voice be heard and obeyed? 
Who answers ? He who reads what we have writ- 
ten, hears that voice. He who practices what we 
have written, obeys that voice. Reader, are you 
willing to do what nature, reason, and revelation, 
require? Are you willing to cast your crowns of 
selfishness and folly into the lap of deserving good ? 
Are you willing to stand where wisdom stands, 
with angels to direct, and lead you onward and up- 
ward in the wisdom of God ? Have you no works of 
mind, which need the purifying element to cleanse ? 
Have you nothing to keep you back from duty — no 
friends whose smiles you love — no works of wrong 
you wish to cherish ? Have you no church or so- 
ciety, no minister or profession, no fear or favor of 
men, you wish to regard above the eternal things of 
the spirit-world ? Are you not sojourners to a land 
you have not seen, to a world you are unacquain- 
ted with, and are you prepared to venture, and 
venture you must, on that journey without chart or 
compass to guide your onward progress ? We 
will say, no mind can regret the time and labor de- 
voted to the study of God and his wisdom, when it 
enters the portal of this sphere. Too many may 
regret the time misspent, and the follies pursued, to 
the injury of their own minds in the wisdom of 
heaven. It is not with the sluggard as with man of 
understanding, in any world we have seen. It is 



184 LIGHT FROM THE SPIRIT WORLD, 

not with the unjust as with the just, the unwise as 
the wise, the works of wrong as the works of right, 
in any sphere, whether in the body or out of it. 
And we know full well, that what minds lay up on 
earth of things that perish not, will be a treasure in 
heaven where moth and rust doth not corrupt, neith- 
er will thieves be able to dispossess any one of 
what they have gained. It is, therefore, impor- 
tant to all minds, in all circles and all spheres, to 
work out a salvation of their minds from the evils 
which disturb their progress and shed no glory on 
their pathway. It is important to young and old, 
to minds in all conditions, that they neglect not the 
voice which admonishes in tenderness all to gain 
wisdom, and do works which gladden the spirits of 
earth and heaven ; yea, all minds who share in the 
common tie that links earth and heaven together. 
We will say, all minds who live where no stream 
flows but the river that washes the soul with water, 
which will never pollute, but make it clean ; with 
waters which never corrupt but purify, as the soul 
is immersed in the crystal current of divine bene- 
volence • with waters which have neither shore nor 
bound ; for they roll in majestic glory their sea of 
wonders over the mind, as it drinks from the eternal 
fountain of wisdom in this happy circle of the 
spheres. 






Condition of minds united by affinities is what we 
mean by marriage. Marriage is an abused custom. 
It is a ceremony connected with weal or woe to the 
parties. It is an abused custom when minds wed 
without the wedding ring of circles harmoniously 
interested in each other's society and welfare. It. 
is a custom dangerous to the welfare of mind. It is 
dangerous when it binds discordant minds together, 
to fight and wrangle with each other. It is danger- 
ous when such minds being opposed to each other, 
are not united in harmony, but by the custom which 
wars against all enjoyment. It is dangerous because 
the parties, not having wisdom to see the inharmonies 
of their minds, become legally united when they are 
naturally disunited. It is dangerous because most 
marriages are consummated in violation of the condi- 
tions necessary to permanent felicity. Marriage is 
honorable. Marriage is dishonorable. It is honorable 
when affinities wed minds, or minds are united by 
affinities which never oppose each other. It is dis- 
honorable when parties wed upon any other princi- 
ple. We see more unfortunate results from legali- 
zed marriages, than we shall disclose. We see 
results which might have been obviated, which 
never could have occurred, if the wisdom of nature 
had been consulted and obeyed. 

When persons are legalized together, bound as 
slaves are bound, by law ; when the assistance of 
mutual feelings is disregarded in the new relation, 
and covenants are made without attachments only 



186 LIGHT FROM THE 

as custom and selfishness ordain, it will never con- 
tribute to the enjoyment of such persons. They 
are not married in a consistent sense. They are 
without the union which constitutes real marriage 
in the sight of God ; and the connection formed upon 
such conditions, is no better than other connections 
which bear a more wretched name. The condi- 
tions are precisely similar, with the exceptio n that 
one has the approbation of custom and law, while 
the other has not. We say, it has the approbation 
of law ; but what law ? A law of wrong, a law of 
human folly, not a law of God. Jt has no sanction 
in nature, but its binding force is repudiated by the 
wisdom of eternity. Covenants established upon 
the eternal harmony of minds united can never be 
dissolved. They will control the minds thus dis- 
tinguished, when dust shall mingle with dust, and 
tears shall flow no more. The minds which are 
wedded, because united, can never be disunited ; 
even the work of wisdom, which calls one and not 
the other to this sphere, does not separate those 
whom God has joined together. The circle of wis- 
dom which unites the two, death has no power to 
disunite. They are one in the affinity of their 
minds. This affinity is a law of God in nature. 
This law of God in nature, nature has no power to 
violate or disturb. Hence, the sorrowing spirit, in 
the loneliness of bereavment, is visited, is not sepa- 
rated from the one to whom it was united for eter- 
nity. It can not be alone. Whatever grief or sor- 
row may be imposed by ignorance, no mind united 
to another mind by the covenant of mutual resem- 
blance — the natural affinities of corresponding con- 
ditions — can ever be destroyed, because nature has 
not the power to deny itself, and revoke what it has 
established by its own laws. The eternity of the 
law which unites, can never disunite. As, there- 
fore, the law of God is eternal, so the union which 



SPIRIT WORLD. 1ST 

that law consummates, can never.be disturbed while 
that law remains. What the law does is done by- 
virtue of the law, and what is done by virtue of the 
law, the law can never repudiate, as repudiation 
would be a denial of its work and its wisdom. 

This wisdom of God in nature, is lamentably 
overlooked in the arrangements.which control matri- 
monial alliances. The minds of two discordant 
spirits must inevitably invite misery, when legali- 
zed together. They are unlike. They disagree. 
They wrong each other. They differ. They 
wrangle about the difference. We see who is to 
blame. Minds make minds wretched. The differ- 
ence is the cause of all the wretchedness. Here 
lies the foe, the enemy who is to blame, and to blame 
for the trouble produced. Who will not see what 
will obviate this evil? Who will not rejoice when 
it is removed ? Have we the power to remove it ? 
If we have not, do others possess the power ? If 
they possess the power, why do they not exercise 
it ? Why do they not prevent the unholy alliances 
which weave their wretchedness in the relation of 
husband and wife ? Husband and wife ! Bitter 
mockery of both ! There is no husband and no wife 
in such covenants. They are null and void of all 
the essentials of wisdom and happiness. They are 
mere covenants which brutes might make — brutes 
such as minds in worse than brutal ignorance only 
do make. They are covenants which answer laws 
of men, but which violate all the laws which control 
the peace and enjoyment of minds in the body. 
They are covenants which selfish gratification of 
brutal appetite makes, and makes to wrong those who 
make them. 

There is no condition in which the human mind 
can be placed more unenviable, than the wedded 
life of discordant spirits. They are legally in form 
joined together, but what is joined without attractive 



188 LIGHT FROM THE 

forces, will separate by repulsive influences, unless 
restrained by the wisdom of public disapprobation 
and shame. This voice may keep the form in res- 
pect, and continue the wretchedness it would ameli- 
orate. It would allay the elements of social discord by 
strengthening the obligations to regard the unholy 
alliance, by contributing the bonds which make the 
subject more and more wretched, by saving minds 
from public disapprobation, to make them wrangle 
and disgrace themselves and others. We see whole 
families and neighborhoods agitated with the evils of 
misguided minds, who have been formally recog- 
nized as husband and wife, but who never, for one 
moment, enjoyed the satisfaction of so sweet a union, 
so holy and happy life as real affinities produce. 
There are very few real marriages among men and 
women. There are very few who are husbands and 
wives, that have assumed to be such in the sight of 
men. There are very few who live in harmony as 
harmony is attainable, when minds unite by works 
of love and pure affection. Their sympathies are 
estranged, their social feelings are unlike, their 
wants vary, their circles of mind differ, their wisdom 
contradicts, their temper and habits are discordant, 
and their wretchedness must be necessarily mutual. 
Minds disturbed by either of the above mentioned 
causes are not joined together in the sight of heaven. 
The parties are enemies to the extent of the differ- 
ence between them. They can not be friends when 
disturbance occasions misery. They can not be 
united when the conflict answers conflict. They 
will not work together as husband and wife should 
and will do, when united in a circle of fidelity and 
wisdom. They are more wretched in works than 
in unmarried life — a life which God disapproves, 
which never can make the mind blessed as the 
union of congenial souls is able to do, which insults 
the law of God in creation by refusing obedience 



SPIRIT WORLD. lg{> 

to its requirements, and contradicts the wisdom of 
Him who made male and female for the purpose of 
working out the counsels of his own will— the wel- 
fare of children whom he loves. Marriage is dis- 
honored. It is dishonored by married and unmar- 
ried. The vow is broken. The law is violated. 
The covenant is disregarded. The union is not 
union. The union in form and appearance is dis- 
union and wrong. Have we no remedy ? Shall 
the wrong be continued ? Who will rectify it ? 
Who will change the conditions, and establish rules 
which will remove the evil from earth ? Have 
many who differ about their differences ever con- 
templated the wisdom of circles where no discord 
rules, where no wrangles are known, where no in- 
harmonies prevail ? Have they ever contrasted their 
condition with the union which is enjoyed by spirits 
of this circle of the second sphere ? If not, we 
would say, compare, and receive instruction. The 
wrangling alliances of many minds on earth are 
spectacles of wrong which need a remedy. They 
need a reform. But to reform the wrong we must 
reform the customs which produce it. We must 
change the rules which perpetuate the evil. We 
must change the laws which continue a custom of 
wrong in society. Indeed, what is custom but law? 
What is popular opinion but law ? What are the 
forms of marriage but law ? What are the condi- 
tions by which parties are legalized together but law? 
Do all these laws guarantee impartial justice to male 
and female ? Have women contemplated the in- 
vasion which custom has made upon their rights ? 
Are they slaves that they must bow to it ? Bow to 
a custom which denies them the rights exercised by 
men in forming an acquaintance, and selecting their 
companions for life? We see a monstrous injustice 
controlling the legalized forms of matrimony. We 
see youn? ladies consenting to an arrangement of 
i— 2 



100 LIGHT FROM THE 

marriage, because custom has said a woman's 
rights are not as man's, because wrong has estab- 
lished rules of propriety, and made them slaves to 
the wrong which forbids the freedom enjoyed by 
the male, and because she would not violate the 
rule of propriety, however wrong and oppressive, 
however unjust and cruel, towed a man whose affin- 
ities would never be disturbed by differences, which, 
under other circumstances, would.be almost sure not 
to follow. To overcome the evil of a wrong custom, 
requires what those who have encouraged and sus- 
tained it do not possess— a work of authority which, 
when understood, will be respected and obeyed, 
thereby reforming the abuses which endanger the 
social enjoyments of human life. Not till a reform 
takes place in the custom by which marriage con- 
tracts are controlled, will minds unite in the order 
of nature. No till the rights of one party shall be 
regarded as the rights of the other, will mari'iage be 
a union of minds, and the wrongs of society be cor- 
rected. Not till wisdom controls the contracting 
parties so as to make contracts with regard to the 
conditions of mutual attachments, will men be hus- 
bands, or women wives. They may wed whom 
they will, but the wedding can not make dissimilar 
conditions similar. It can not harmonize what is 
inharmonious. It can not produce what should be 
produced. It can not make wrong right, nor will 
it make right wrong. What is truly disunited can 
not be united by any form of marriage, and when 
forms of marriage are untrue to the real condition 
of the parties, they are hypocritical, deceptive, base, 
vile, and unworthy of righteous submission or sup- 
port. They are professions of what is not a reality. 
Under such circumstances, many evils are continu- 
ed from generation to generation. The inharmony 
of two minds, professionally and legally united, is 
fruitful of more mischief and wrong than most 



SPIRIT WORLD. 191 

minds will at first perceive. The most selfish work 
is not more wretched. Can any thing he more 
wretched than the wrangles which must ensue 
between parties, wedded only in the form of legal 
marriage ? And how is this evil to be rectified ? 
The custom which prevails between parties, extend- 
ing to one rights which are denied to the other, 
serves only to continue the wrong. The wrong can 
not be overcome without a change in the custom, 
and the custom can not be changed without a 
change in the minds of those who foster it. Their 
minds can not be changed without attacking the ig- 
norance on which it rests, and exposing the folly of its 
continuance ; and in turn this will meet with op- 
position, as all reforms have done. 

We have seen disputes and quarrels about differ- 
ences, but we have never seen harmony promoted 
by contention, nor good come from the wrangles of 
social discord. The works of mind at variance will 
not yield the peaceable fruits of righteousness, nor 
will contention produce order and sympathy. Is it 
not wiser, then, that minds who would wed by law 
should wed by affinity than wed with differences ? 
And if it be wiser, that affinities should be consult- 
ed, ought not equal freedom to be tolerated in the 
custom upon which such contracts are matured ] 
Ought not the custom to be abolished which makes 
it disgraceful for a lady to exercise the rights of 
courtship enjoyed by the other sex ? Ought any 
one to exercise control denied to another, in matters 
where both are equally interested] We see the evils 
which grow out of the prevailing custom. We see 
no remedy without an abandonment of that custom, 
because minds can not form the alliances most 
agreeable to their affinities, without contradicting 
the law which custom has established. We would 
not recommend an indiscriminate intercourse of the 
sexes, neither would we approve of marriage con- 



192 J.IGITT FROM THE 

trary to the natural affinities, which are indispensa- 
bly requisite to domestic tranquillity. We will not 
recommend a change of custom, which protects the 
rights and privileges enjoyed in common by all. It 
is the inequality of minds, and the abridged rights of 
females that deserve attention. When minds prefer 
to wed, these mutual interests should be understood. 
It is folly on the part of the man to exact what will 
be a source of disturbance and vexation to him. 
Far better that his wishes to wed one whose affini- 
ties were dissimilar, should meet with a thousand 
disappointments, than to unite with one in legal mar- 
riage, because custom has deprived her of a com- 
panion agreeing with her affections. Far better 
that she should be allowed to consult her own. likes 
and dislikes, unbiassed by constraint of arbitrary 
rules, than wed one unlike herself. Such wedding 
would impair their bliss, if not make them both 
wretched for life in the body. 

We will write what we will. We will not write 
all we see. But we will write that marriage is 
abused, the law of God is violated, and the peace of 
parties united in legal covenants, wasted by the false 
and unwholesome customs and practices, which 
govern the matrimonial connection. We say what 
is true, that until these customs and practices 
become changed, so that equal rights shall not be 
interrupted by false delicacy, or the fear of offended 
rules of propriety, the relation of husband and wife 
will be enjoyed by only a small number of those 
who may assume that character. They can not 
often wed without violating custom, as they should 
wed. They can not seek their likes and avoid their 
dislikes, because custom has fixed a limit to pro- 
priety in making marriage contracts — the most im- 
portant of all contracts — while it admits of perfect 
freedom of opinion on all other questions of policy 
and property. Strange as it may seem, the most 



SPIRIT WORLD. 193 

important of all contracts must be hampered and 
fettered with rules, which would be deemed an 
outrage to reason to propose, in regard to other mat- 
ters of interest. We will say, when the importance 
of consulting mutual affinities shall be appreciated, 
the customs which control unhappy marriages will 
be disregarded, and minds will be more likely to 
live and enjoy each other's society in such relation, 
than what they now do. They will live and act 
more in union, more in peace, more in love, and the 
reward of wisdom will not be withheld from them. 



There are some minds who wish counsel of spirits, 
but when that counsel is given, we see them neglect- 
ing it. We see what will obviate the difficulty. 
The person who desires a communication from 
spirits, notunfrequently supposes, that he is at liber- 
ty to consult us on subjects which are beyond our 
means of information. Though we are spirits — 
spirits who have once inhabited a body on earth — 
yet we are not infinite in knowledge and wisdom. 
The great mistake of minds in the rudimental sphere, 
seems to be, that they very generally assume the 
idea, that spirits must necessarily know every thing, 
or they are not spirits. This mistaken notion has 
involved much perplexity, and sometimes disgusted 
without convincing inquirers. The inquirer wishes 
to know what the responding spirit does not know. 
He wishes to know what the spirit sees it is impro- 
per for him to know — improper because what is 
proper in certain relations and conditions is impro- 
per in different relations and conditions — improper 
because spirits see what will do good and what will 
do harm — improper because what is good and true 
is not always good and true to the welfare of him 
who seeks a knowledge of it — improper because truth 
and goodness consist in the wise adaptation of things 
to conditions, so that no discord shall interrupt the 
harmony of social enjoyment. 

Some few minds are so far developed that spirits 
may consistently reveal to them many facts, which 
would be unwholesome to the good of others. This 



LIGHT FROM THE SPIRIT WORLD. 195 

difference of minds in the bod}' - may be considered 
as a general rule, governing all wise spirits of this 
sphere in making their disclosures of things known 
unto them. When a mind is prepared by develop- 
ed wisdom to receive, it will be given and not with- 
held. When it is unprepared, as it often and gen- 
erally is, to receive a full and satisfactory response 
to all inquiries, the facts will be where we know is 
best for the inquirer and others. Some minds seek 
information. Some seek to test our information. 
Some seek to cavil and dispute. Some seek to in- 
jure the cause of spirit communications. Others 
seek to find what is true. We see who will be 
satisfied, and who will be dissatisfied. Indeed, to 
satisfy all the conflicting interests and desires of 
minds, would be as impossible as it would be inju- 
dicious. How can a spirit impart a knowledge of 
facts it does not possess ? How can a spirit tell 
what it does not know ? How can a spirit tell 
what it does know, when it sees that such knowledge 
will be perverted to the injury of the individual re- 
ceiving it, or the disadvantage of others interested 
but ignorant of the disclosure sought to be obtained ? 
Minds seek all knowledge. They seek sometimes 
what is wrong — wrong because a revealment would 
injure others — wrong because they have no right to 
seek the injury of others, but their good ; and wrong 
because the seeker would not be benefited, but in- 
jured with the injured brother or sister. Therefore, 
wisdom withholds a knowledge of the facts sought. 
Minds are differently balanced. Persons wish a 
knowledge of subjects beyond their capacity of com- 
prehension. They seek to run before they can 
walk. They covet information on abstruse science 
before they have learned the primary elements of 
instruction. To gratify what they seek to obtain, 
would be impossible. It would be impossible be- 
cause they would be able to receive only as thev 



198 LIGHT FROM THE 

are prepared by wisdom to receive. It would be 
impossible, because law forbids that mind should ad- 
vance otherwise than by progressive development. 
The contrary course would disturb the balance of 
reason, and overwhelm the judgment in confusion. 
Indeed, insanity, madness, terror, and dismay, would 
most assuredly accompany such violation of na- 
ture's laws. With spirits it is greater evidence of 
wisdom to withhold than to impart, when the con- 
dition of the inquirer forbids it. We see what he 
needs, and he must be content with what we give, 
and as we give it. But he is not. He murmurs 
and complains because his wish is not gratified. 
He faults spirits because the ignorance of his own 
condition leads him to expect whatever he may ask. 
This is a very common thing. We see what will 
obviate the objection. Is he a man who believes in 
God ? If so, will he demand of God what he de- 
mands of us ? Will God answer ? Let him test 
the rule he has established foe our government in 
giving or withholding facts, by appealing to Him 
who knows all things, and who is never absent from 
him. Let him tell God he is not a spirit ; because, 
if he were, he could and would answer so as to re- 
move all his doubts. Let him ask God who hears, 
how old he is, how many children, or wives he has 
had, how many uncles and aunts, and what are 
their ages, names, and residences, and will he an- 
swer ? Why not ? He is present. Tell us why, 
and when ye tell us why, you will have the why 
of our answer to your objection. 

Is he a believer in the Bible ? If so, will he find 
any record of such inquiries, or any responses in. 
volving ;,such inquiries 1 Why not? If prophets 
and men inspired by spirits were what they profess- 
ed to be, why did not men and women seek an an- 
swer to like interrogatories, in order to test the 
spirits ? Where are the tests ? Where are the an- 



SPIRIT WORLD. 19Y 

swers in that Book of books ? If it be canonical 
because of the omission, then why not say the same 
of this book ? If it were wrong to answer then 
such questions, why not now ? If it were right, 
why were they not recorded ? If spirits who then 
communicated were justifiable in withholding, why 
may they not be now ? If they were not justifi- 
able, as minds say of spirits in this age, then they 
were unjust; and if they were unjust, who has 
confidence in their communications'? When these 
questions shall be settled, our minds will be under- 
stood, and our wisdom appreciated. 

Rules which answer for one age, will answer for 
all ages. Faults which have been charged upon us, 
because we have not attempted to give what the 
seeker has demanded, may be charged upon others 
whose relation is received as inspiration. And it 
should not be rejected on that account. Whatever 
minds may desire, as tests of our veracity, consis- 
tent with the progress of mind and the good of the 
seeker, will be cheerfully given, if within the limits 
of our information. But improper and idle curiosi- 
ty will not be gratified. We see who wishes what 
is proper, and who wishes what is not proper. We 
shall gratify the former, but not the latter. The 
latter will vilify, but he can not injure us. He will 
mock and deride, but we shall not return the mock 
or the derision. He will abuse and falsify the truth, 
but the truth is unharmed. He will speak evil of 
spirits, but spirits will not speak evil of him. He 
will wrangle about words, which spirits choose to 
express their minds, but he will not be gratified with 
his wrangling. He will not be satisfied with his 
abuse of spirits, or the words they have used. He 
will be dissatisfied with all he does to oppose the 
truth. There is not a mind in" the body who is sat- 
isfied, who is not dissatisfied, with the malignity that 
it has indulged against what we have revealed. It 



198 LIGHT FROM THE 

is a war against itself. The fighting is all in 
its own mind. The sin is there, and where the 
sin is, there is the reward. Where the evil is, there 
is the misery. Where the plague rests, there is the 
fear, the anxiety, the distrust, the evil, that makes 
wretched those who cherish it. Who suffers, then ? 
Who perishes for the bread of life ? Who starves 
himself by refusing what will satisfy ? Fie who re- 
ceives what will satisfy, or he who rejects ? Is re- 
jection of things adapted to the soul's enjoyment a 
condition essential to happiness? Is the subject of 
spirit developments pregnant with unhappiness 1 Is 
what we make known a source of pain ? When 
we bring to light the wisdom of heaven, when we 
chase away the gloom of the grave, when we unfold 
the conditions of immortal spirits, and reveal the 
blessedness of a land to which humanity must come, 
are we not doing as we would that others should do 
unto us ? And yet our mission is faulted, our ti- 
dings discredited, and our revealments disputed. 
But who suffers ? Will minds traveling onward to 
a countiy, blame guides who wish to cheer their 
pilgrimage, because they volunteer to aid them on 
their way ? Have we not come as guides to wis- 
dom, as guides to harmony and peace, as messen- 
gers who seek to do what human hands have failed 
to do — elevate and reconcile the world to God and 
one another 1 Are we sinned against ? Is it he 
who sins that suffers ? or is it not ? Ye who sin 
must know. Ye who suffer must understand. We 
would bless, but ye revile. We would comfort, 
but ye rebuke. We would sweeten the cup of af- 
fliction, but ye would lacerate the wounded spirit. 
We would rob death of its sting, but ye would have 
death shrouded in darkness and despair. We would 
inspire minds with the wisdom of heaven, but ye 
would have the wisdom of your own ignorance. 
We would infuse the soul with gladness, but y© 



SPIRIT WORLB. 199 

would reject the proffered blessing. We would ce- 
ment all minds in union, but ye would fight against 
our endeavors. We would banish sin and sorrow, 
but ye would drive us from our efforts. We would 
emancipate the slave in chains of ignorance and 
servitude, but ye would not be made free. We 
would do you good, but ye would not accept it. We 
would not do evil, therefore ye oppose our message, 
and reject our counsel. We would not do wrong, 
therefore our good is evil spoken of. So, are works 
of angels disregarded, and so minds are wronged 
who need the salvation we bring. So, is wisdom of 
spirits derided, but the wisdom of spirits does not 
suffer. 

The sin against spirits is a sin against the 
good of man. It is a sin unto death. It is a sin 
for which mind should not pray. It is a sin which 
reveals the hate of the soul — a hate of things holy 
and divine . It is a sin that condemns the wants of 
mind to woe and despair. It is a sin which will 
curse the possessor — curse him while the sin re- 
mains—curse him till repentance overcomes the 
evil, and the knowledge of spirits shall be received 
and obeyed. It is a sin which we have come to re- 
move, but a corrupt mind loathes the spirit's aid. 
It is a sin popular among men, as it is unpopular 
among the wise. It is a sin which other ages have 
beheld. It is a sin that mocked the message of Je- 
sus, derided him, and put him to death. It is a sin 
against the spirit that inspired him ; for his message 
is ours — to do good for evil, that the evil may be 
overcome. It will be overcome. It will not be 
suffered to remain. No human arm can arrest the 
progress of the truth. It will be opposed, as all 
truth has been opposed, but the opposition will not 
control what it did in other days. It will vanish 
like darkness before the light of the rising sun. It 
will disappear like rain on the thirsty ground. It 



200 LIGHT FROM THE 

will sink like a broken barge to rise no more. The 
spirit of the Lord hath declared it. The spirit of 
the Lord will declare it in the face of its enemies. 
They shall hear what the spirit saith unto them. 
They shall learn the evil of their ways, and turn 
unto God. They shall not triumph over the people 
of the Most High. They shall not sin and suffer 
without an arm which shall open the door of wis- 
dom, and save them from the delusion that destroys. 
They shall go up to the house of God in company, 
and take sweet counsel together. They shall not 
divide the Lord's heritage, nor shall the divisions 
continue which feuds and schisms have made among 
the members of a common family. They shall 
learn the wisdom of angels, and unlearn the wrongs 
which they have cherished. But when ? When 
the knowledge of the Lord shall cover the earth as 
the waters do the sea. When the golden day of 
wisdom shall smile on the wilderness, and streams 
of light shall break forth in the desert. When the 
wonders of God shall be revealed, and all nations 
shall adore him in glory and praise. When the ly- 
ing vanities of the world shall perish in the blaze 
of light reflected from heaven. When spirits shall 
cease to manifest their presence, because their pre- 
sence will not be required to change the wrongs of 
darkness, and fill a world of sorrow with waters of 
salvation from the fountain of eternal wisdom. 

When the minds of men sin against spirits, they 
sin against themselves. All sin is against those 
who are guilty. No mind can sin unless the sin be 
against himself. Even when his conduct injures 
others, the injury falls upon himself also. The sin 
is the evil he meditates. When he meditates evil 
toward others, he draws the evil to his own soul. 
That evil is a curse. He can not be happy until it 
is removed. No mind can be happy that covets evil 
for his brother. Evil does not afford happiness. 



SPIRIT WORLD. 201 

Evil affords misery ; and he who pursues evil, pur- 
sues misery. He pursues what will wrong himself. 
Evil is wrong. When man contemplates injury, 
evil, or wrong, he brings the injury, evil, or wrong 
into his own possession. It is his. He makes it 
his own. The injured mind is wronged, the man is 
a partaker of his own evil. The mind must have 
what it wants. If it want an evil to itself, or an 
evil to another, it is, nevertheless, an evil ; and as 
certain as it obtains an evil, so certain it is that it 
obtains a curse ; because an evil is a curse, other- 
wise it would not be an evil. Nothing is a sin 
which is not an evil. Nothing is an evil which is 
not a sin, a violation of some law of nature, or of 
the God of nature. It is evil, because such viola- 
tion is incompatible with happiness. It is evil, be- 
cause suffering is induced by it. It is evil because 
all suffering is produced by a violation of law. It 
is evil, because no other word will express what we 
wish to say of sin against spirits. 

Evil men are evil, because their works contradict 
the law by which ail mind is governed. Their 
works do not harmonize with the wisdom of God. 
They do not harmonize with their own enjoyment. 
They do not harmonize with the welfare of others. 
Hence a law of mind is disturbed ; a law which 
can not be broken without inducing consequences. 
These consequences are evil, and this evil is the 
judgment of God, expressed by the operation of the 
law of mind, which is unhappiness. The law is 
good. The violation of law is not good. There- 
fore, he who seeks to violate the law, seeks evil; 
and when he seeks evil, he gets what he seeks for. 
This is the reward. When he seeks the evil of 
others by works of evil, he obtains what he seeks 
for, because he brings the evil into his own mind. 
He can not put the evil away, while he seeks to 
find its commission by works of evil. He must re- 



202 LIGHT FROM THE 

ceive what will not wrong another as it will himself. 
The sin falls with greatest severity on his own mind. 
Whatever others may suffer from his works of 
wrong, they suffer not as he who violates the benev- 
olent law of mind. Whatever injury others may 
sustain by his sin, it is trifling when compared with 
the misery of the doer of evil. Whatever misery 
his wickedness may occasion to others, they suffer 
as acted upon, and not as actors in the deed. They 
never can suffer as principals, though they may suf- 
fer as subjects of others' wrongs. They suffer only 
as others suffer who are wronged, but not as mind 
that wrongs. 

When men sin against spirits, they injure them- 
selves. The spirits of heaven write what will do 
good to minds in the body. Minds in the body re- 
fuse the confidence which their own enjoyment de- 
mands. They spurn the message. They throw 
embarrassments in the way of others. They pre- 
vent them from receiving the good they need. They 
resort to tricks and imposture to overthrow the good 
we would do to others. They sin against us, against 
the good of minds who require our aid, against 
themselves, and against God, who wills the enjoy- 
ment of his children by obedience to such law as 
governs the means of human happiness. Spirits 
are controlled by law, and, being governed by law 
— a law which makes others' good our own — a law 
which makes joy on earth joy in heaven — a law 
which makes happiness as others are made happy — 
they come to the needy with the wisdom of heaven ; 
but when we would do good, evil is present with us 
in the works of men, who would overcome what is 
needful to the wanting, thereby wronging themselves 
and others. 

All evil is sin against spirits, as it is against God, 
who doeth good. When men disturb the means 
which produce good, they violate a law which God 



SPIRIT WORLD. 203 

has established to govern mind. The good is not 
enjoyed. It is not conferred, because evil controls 
to prevent. Have minds in the body wronged them- 
selves and others ? Have they no account to settle ? 
Have they worked against good? What have they 
said against spirits 1 What have they done ? Have 
we injured them ? Have they any fears of our in- 
juring them ? We wish them to answer, and answer 
truly. We wish them no harm. Why, then, ca- 
lumniate our endeavors to do good ? Will calumny 
and falsehood add to enjoyment ? Will the unhap- 
piness of mind with which they are associated in 
the body, contribute to their gratification ? Do they 
really wish that unhappiness to continue ? Could 
demons of pagan idolatry do more than that ? And 
will they continue in the work ? Will they still 
oppose the removal of unhappiness from the earth 1 
Alas ! We will discharge our duty, whether men 
hear or forbear, whether men praise or scorn, whe- 
ther men aid or resist, and whether men obey or 
disobey, 

When men see what is true, the evil of opposing 
the views which we reveal will be no more. And 
when they act consistently with the religion they 
profess, they will not ridicule what they have not the 
power to overthrow. The age of ridicule is near 
its close. Men gain what will contribute to their 
own shame and confusion by opposing spirits. They 
gain what they must lose to be happy. No mind 
will gain what it expects by deriding a manifesta- 
tion of spirits. We see what it will lose. It will 
lose what would be of more value than all the wis- 
dom of man affords. Notwithstanding the value of 
friends and friendship is dear to the soul, it is not a 
remuneration for the evil of rejecting the will of 
Heaven. The mind that opposes the truth which 
we disclose, will not find the happiness we enjoy. 
The sin is in the mind. The law is there to con- 



204 LIGHT FROM THE 

demn sin. The evil is there to fight against good. 
When men oppose the good we reveal, they oppose 
their own enjoyment ; and when they oppose their 
own enjoyment, who receives the recompense of re- 
ward ? 

When Jesus came with the wisdom of God, he 
reviled not the reviler of his message. He knew 
the reward of his opposers. He saw that their op- 
position was a wrong to themselves. He did not 
wish to aggravate that wrong, for he came to re- 
move it. He did not wish to curse them with a 
deeper wrong. He would seek and save. He would 
bless and curse not. He would love enemies ; and 
love never makes unhappiness. Confidence may 
be abused ; but the wrong is in the abuse. It is not 
the faithful who scorn righteousness, but the unfaith- 
ful. All scorn is evil. It is a sin. Mind violates 
law when it scorns. No matter who, or what, is 
scorned, the scorn is sin, unless the thing scorned 
be an evil. When mind scorns mind, there is no 
harmony between the two. If there be no harmony, 
there must be discord ; and what is discord but a 
disturbance of law, a violation of law, which is al- 
ways accompanied with a reward proportioned to the 
disturbance? The mind of our circle sees the dis- 
cord. It sees the unhappiness of mind in the body. 
It sees no remedy in discord to cure the evil. It 
sees no wisdom among discordant minds to rectify 
the wrong. Shall the sin continue ? Who responds 
No ? They who receive the wisdom of heaven. 
Who answers Yes 1 They who scorn the message 
of spirits. They who sin against spirits. They 
who preach and they who write against spirits. 
They who ridicule and scorn the tidings of deliver- 
ance. They who sell the good of their souls for the 
love of worldly gain. They who trade with world- 
ly gain to satisfy an immortal mind. They who 
cultivate their own ignorance to increase their own 



SPIRIT WORLD. 205 

enjoyment. They who speculate in the vices and 
wrongs of others, to compensate the emptiness which 
exists in their own souls. They who practically 
deny themselves the happiness we promote by our 
endeavors to bless the needy, and make them 
happy. 

When men sin against spirits, they sin against 
the works of Jesus. There can be no veneration 
for his instruction, no veneration for his example, 
no veneration for his precepts, when minds wage 
hostility against revelation from heaven. There 
may be a profession of veneration, but where is the 
practice 1 Where is the witness of sincerity 1 Does 
he appear to testify ? What is his testimony ? Is 
it contradictory ? How so ? We will show. 

He says, holy men were inspired. By whom ? 
By a holy spirit. This is well. But when we in- 
spire minds, he says, we are deceivers. He testifies 
that what we say is false. But do we not testify 
that revelation is true ? Yes. Does he say, it is 
false? No; but he verifies what we say. He 
states that what we say is false, and what we say is 
true. Such is one among many inconsistencies, we 
might name. 

The sin is contrived for the purpose of wrong. 
We see what is the object. It is no new thing for 
men to attribute spirit manifestations to an evil 
source. When Jesus came and performed wonders 
by the aid of a spirit, the unbelieving Jews said 
of him, He hath a devil. He casteth out devils by 
Beelzebub, the prince of devils. When we mani- 
fest wonders, many say of those whom we have 
chosen to work our wonders, "they have an evil 
spirit. It is a devil who aids, who inspires." Who 
inspired the prophets ? Who inspired Jesus 1 Who 
inspired the apostles of Jesus ? Who said, they were 
moved by an evil spirit ? The same minds, or cir- 
cle of minds, tvho accuse mediums of the new era, 



206 LIGHT FROM THE 

and say, they are controlled by evil spirits. When 
Jesus said, " These signs shall follow them that be- 
lieve," did he speak as one inspired by a holy spirit ? 
If he spake the truth, was the spirit evil 1 Was it 
an evil spirit that inspired him ? If not, why say 
these signs shall not follow them that believe ? We 
see men who profess to be servants of Jesus, disput- 
ing his inspired message. We hear them contro- 
verting his declaration. We hear them telling 
their congregations, that the age of signs and won- 
ders from heaven is passed — that Jesus spake what 
was true then, but not true now, and that the signs 
which he said should follow them that believe are 
not true in the present age. It is a singular dis- 
covery. No spirit of this sphere understands truth 
as a changeable thing ? We know that what was 
true when Jesus was on earth is, and always will 
be true. Hence, we say, that Jesus was inspired, 
and inspired to speak the truth. He did speak it, 
and we declare the same to men. It never was, 
and never will be untrue. And when men shall 
believe the truth which he taught, the same signs 
will follow them. 

It was not said, "these signs shall follow" those 
who would not believe. Nor have they. Nor will 
they. When unbelief overcame the confidence of 
the faithful in Christ, the signs ceased to accompany 
the words of life. This was right. Jesus never 
contemplated a wrong. He knew, as spirits knew, 
that signs and wonders would convince the unbe- 
lieving of the truth he sought to establish. He 
knew that when error and wrong were sought to be 
established, no miracle would be wrought to attest 
their truth. Hence, signs and wonders were designed 
by spirits to do good by confirming the truth spoken ; 
but spirits never designed what would do harm, and 
consequently never aided in the establishment of 
error. When error, therefore, was introduced into 



SPIRIT WORLD. 207 

the faith of Christians, and they had apostatized from 
the purity of Jesus and his doctrine, no miracle 
could have been wrought without establishing the 
error and wrong which spirits desire to overthrow. 
This was the reason. No other need be given. 

When men believe what Jesus taught, the same 
signs will follow them, as he has declared in his re- 
cord. But they never can follow men in unbelief, 
because that would be a confirmation of their unbe- 
lief. Should the question be asked, Who, then, be- 
lieves the truth which Jesus taught 1 we answer, 
those, and those only, who are mediums of the won- 
ders and signs which Jesus performed. They be- 
lieve. By them spirits will perform such signs and 
such wonders, as will convince minds of that truth, 
which is necessary to their happiness. But no me- 
dium whom spirits will employ, will witness wrong 
and error confirmed as truth by us. These signs 
and wonders have already been wrought, in a quali- 
fied manner. The sick have been restored by our 
aid. The wonder will become a greater wonder, 
until every miracle which Jesus wrought, shall be 
wrought by the mediums whom we have chosen ; 
and, we will say, those miracles were many — many 
more than those which are recorded in the history 
of his works. His history is very incomplete, and 
the gospel which he proclaimed, is but imperfectly 
recorded. What is recorded is true, but many im- 
portant events are unfortunately omitted, Many 
things of great interest, to minds in the body, were 
spoken by him, which are not found in the history 
of his wonders. He told his followers the truth, but 
all the truth is not found in the record. So wretch- 
ed were the minds of men, that they have destroyed 
the history which conflicted with their wisdom. 
The spirits have seen this, and they have not work- 
ed miracles in consequence. 

But now we have resolved to work what wonders 



208 LI6UT FROM THE 

may be necessary, because we can control minds 
as we wish in the wisdom of God. We can do 
what has been done in other ages. We can do 
more. We can do less. Without aid from spirits, 
minds in the body will not work wonders. Without 
wisdom from heaven, the work of reform must lan- 
guish. And yet what will reform the world from 
its wrongs and errors is disputed, and mind sins 
against itself. 

There is a judgment in which the wicked will see 
what we say is true. There is a day of judgment 
in which God will rebuke the sins of men. It is a 
day when the wisdom of God will reveal the wrongs 
and sins of those who trifle and mock the revela- 
tion, which is intended for the good of mind. This 
day of judgment will reveal the secret of all hearts, 
It will open to the gaze of spirits the evils of sin 
and error. It will work a reform that will socialize 
and harmonize the conflicting wrongs of society, 
and melt the elements of strife and discord in the 
oven of mortal consumption. This day of judg- 
ment is now, and ever. It will not cease till mor- 
tal cares and sorrows, sins and wrongs, shall be 
overcome with the peace and joy, purity and right- 
eousness of wisdom. It will continue till opposi- 
tion to spirits shall cease, and virtue shall obtain 
perfect control over all minds. It will continue 
till minds shall yield in perfect submission to the 
will of God, and nations shall learn war no more. 
It will exercise discipline, till reconciliation to God 
will not need its exercise to correct the wrongs of 
misguided mind. It will control what is opposed to 
itself, and establish unity and love in all hearts. 
Under its wise decision, the petty animosities and 
sectional jealousies of men, will be consolidated 
in everlasting brotherhood. Under its wise de- 
cision, minds will not write, nor preach, nor pub- 
lish what is a sin. not only against spirits but 



SPIRIT WORLD. 209 

themselves. Then, wisdom will be honored, vir- 
tue respected, truth vindicated, wrong obliterated, 
sin withdrawn, tears, misery, pain, and woe, sub- 
dued forever. But when shall these things be ? 
When the glory of God shall be revealed from 
heaven, and when all shall behold that glory and 
sin no more. Then, and not till then, will our la- 
bors end, and the judgment of God triumph in the 
wisdom of his everlasting greatness and mercy. 



Repentance is reform. Reform is progress. Pro- 
gress is advancement in wisdom. Wisdom is of 
God. Folly is of men. As wisdom of God pre- 
vails over folly, so reform is worked among minds. 
No mind reforms without wisdom. All reforms are 
wise, and wise because good. All reforms are not 
reforms, which bear the name. They are not re- 
forms, because they are not good but evil. No 
mind is happier for them. Many are more wretch- 
ed. Such are not reforms, nor their promoters re- 
formers. But what promotes and increases the en- 
joyment of mind, without disturbing the harmony of 
a common brotherhood, is repentance. Some re- 
forms are of this character. Others are wrought 
as selfishness and ignorance desire. When selfish- 
ness and folly engage in a work, wisdom and worth 
do not aid. The reform is what will answer the de- 
mands of its promoters. It will answer the objects 
of those engaged, as their zeal and industry are in- 
terested. But who is benefited ? Who is injured ? 
We ask who ? They who wrong and they who are 
wronged are injured. It is no reform which does 
injury. And yet many reforms, as they are called, 
accomplish only this result. Many reformers are 
desiring nothing more wise. They seek as they 
find, and find as they seek. They seek to control 
with their own wisdom the wisdom of others. An- 
tagonism and bitter controversy arise. Each party 
seeks to overcome the other. Each employs its 
own wisdom and means to do what we are writing 



LIGHT FROM THE SPIRIT WORLD. 211 

to undo. It employs means against, and not/or, 
the welfare of each other. Still both claim to be 
reformers and friends of mankind. Both need a re- 
form, and both must repent to gain the wisdom of 
God, and the happiness it affords. 

The sectarian opposes the sectarian. Each would 
reform the other. Each would control the other. 
Each would make the other as himself. Both can 
not succeed. Both may be disappointed. Both 
should be disappointed. Neither are wise. Nei- 
ther are reformers. Reforms do not set mind a- 
gainst mind. Reforms do not disturb the law 
of progress in wisdom. Reforms do not make minds 
wretched. Some reformers do more. They make 
minds miserable. Such reformers as are quarreling 
with each other, need a reform. They need a re- 
pentance which will save them from their sins. 
They need a repentance that will destroy their un- 
holy warfare against mind and the good of mind. 
They need a repentance which will teach them a 
lesson of wisdom. They need a repentance that 
need not be repented of. When they learn that 
lesson, their names will be written in the Lamb's 
book of life. They will be written on their fore- 
heads, and the world will see the reform and re- 
joice. Angels will rejoice, and be glad. 

But sectarians are hired servants. They must 
do their master's will, or their master will not be 
pleased. When their master is not pleased, they 
lose the smiles of his approbation. They lose the 
reward he has promised. They lose their expecta- 
tions of subsistence. They lose the confidence of 
other slaves. They are not ready for the sacrifice. 
They are opposed to change. They wish to retain 
their possessions. They are unwilling to surrender 
themselves into the hand of God. They know re- 
pentance would change their warfare against mind, 
but they kno^v that war gives them employment, 



212 LIGHT FROM THE 

They know that employment gives them wages. 
They want the wages. They will not reform to 
lose the wages. They will not cease to do evil, be- 
cause evil affords them what they want. They will 
not reform, because reform hazards the means of 
temporal subsistence. Under these conditions sects 
wrong each other. They deny themselves the good 
which wisdom produces. They deny the doctrine 
they profess to teach. They deny the doctrine we 
inspire and write. They profess to regard the doc- 
trine of repentance, but they practically disregard 
it. They write against sin, against evil, against 
wrong, against crime, against hatred, against enmi- 
ty, against contention, and against wrangling, but 
we see no writing which reforms the writer. He 
writes to reform, as he calls it, society— to reform 
others, while others write to reform him. Such is 
sectarian reform. It never reforms itself. It ne- 
ver reforms others. It may create partizans. It 
may enlist sympathy. It may enlist soldiers. It 
may control congregations. It may influence socie- 
ty. But it may not do good. It may not unite 
mind to mind. It may not relieve the needy. It 
may not comfort the mourner. It may not do 
works meet for repentance, nor bless humanity with 
the wisdom of heaven. Neither will it advance 
mind in the knowledge of the truth, nor deliver it 
from the curse it labors to establish, by moral and 
wise means. 

Repentance is an abused word. It has been per* 
verted to mean what sects wish, to gain control. It 
is not used without implying submission to human 
authority. It is not understood that minds repent, 
unless others do as they do. They establish a rule. 
That rule is what they want. And what they want 
is the work of others. The work of others must 
agree with their work. Insomuch as it may differ, 
it falls short of genuine repentance. They, being 



SPIRIT WORLD, 218 

the standard, judge of the quality by their own 
qualities. Such is repentance among sects. It is 
not repentance with spirits. It is not the repentance 
of heavenly wisdom. It is not the repentance 
which Jesus required. But it is a repentance suit- 
ed to the wish of selfishness. It is a repentance 
evangelical with the party to whom the subject be- 
comes united. It is party repentance. It is a re- 
pentance of the party. It is not of God. It is not 
of spirits. We disclaim all interest in it. We 
write to overcome such repentance. It bears no 
fruit of benevolence to the needy. It rectifies no 
injury to others. It palliates wrong. It smothers 
mischief intended. It restores nothing to others, 
when wrong has been done. Under wise men, re- 
storation was considered as evidence of repentance. 
When wisdom ruled on earth, the wronged were 
made whole — the injury was not repeated, but the 
injured were compensated. Sectarians require most 
of all, words, confessions, not deeds. They require 
other things. They ask support. He who sup- 
ports is considered a penitent, or a convert. He 
who will not support is considered impenitent, or 
unconverted. Hence, what is regarded as wise by 
one party, is not by the other. Parties wish to con- 
trol parties. Their converts are arrayed against 
each other. Both demand repentance and submis- 
sion. Both refuse. The strife rends. The battle 
rages. The reveille is beat. Recruits are want- 
ed. Bounties are offered. Heaven is proffered. 
Hell is threatened. Hope decides. The convert is 
made. But where is his repentance ? Whom does 
he obey ? Alas ! mind rules mind. Ignorance 
loves ignorance, and brother hates brother. Repen- 
tance is not there. Reform is not there. The 
blessing of God is not there. But woe is there. 
Wrong is there. And where wrong and woe exist, 
there repentance demands a sacrifice-— a broken 
j— 2 



214 LIGHT FROM THE 

and contrite spirit — a spirit that feels the love of a 
brother to all, and acts as it feels. 

We see congregations of worshippers parties to 
the evil. We see mind abused, deceived, flatter- 
ed, with words that disgrace the religion of Jesus. 
We see whole congregations smiling in the face of 
such indignity to the cause they profess to love — 
smiling that smiles may encourage insult to the 
honest inquirer — smiling that smiles may convert 
the unconverted to the wretchedness of their idola- 
try ; but smiles and tears without works, are not 
the repentance we seek to promote. These con- 
gregations meet to smile, and be smiled upon. The 
minister smiles, the people smile ; but where are 
the sympathies for those whose rags forbid the smile? 
Have they no souls equally precious in the sight of 
God 1 Where are the works of reform over which 
angels smile ? Do they rise up, like gushing water, 
to smile on the faith proclaimed in the name of Je- 
sus ? Look at your cities ! See your gorgeous 
mockery of religion ! Temples consecrated to reli- 
gion, but destitute of philanthropy ! Altars burn- 
ing with oblations, but no child of misfortune re- 
lieved ! Are these the gifts your repentance seeks 
to bestow ? Are these the fruits of Christianity ? 
Let your jails and prisons answer. Let your works 
answer. Let your consciences answer, and answer 
faithfully. Let the poor, the needy, the unfortu- 
nate, the ignorant, the mourning, and the sorrow- 
stricken, respond to your answer, and then repen- 
tance will be something more than empty words, 
which lure to wrong and deceive. 

Religion calls for reform. Minds call for re- 
form. Angels call for repentance. Nature calls 
for progress. Wisdom responds to the call. But 
who objects ? No one. Who submits? The works 
must show. Repentance must show who submits 
to the call, and who does not. Repentance is not 



SPIRIT WORLD. 215 

the tear of to-day and the wrong of to-morrow. It 
is not in smiles of congregated faces upon each 
other ; not in decorations and ornaments of costly 
magnificence, when hunger and want control vic- 
tims in the streets, and naked wrong goes unrebuked 
with others' industry on its back into the congrega- 
tion of the affluent. It is not in withholding the 
gospel from the poor, nor in wisdom which excludes 
them from becoming what religion and humanity 
require, the participants of what natural justice af- 
fords — a mercy denied them in most temples dedi- 
cated to God, yet used for the especial benefit of ex- 
clusives — minds which, if they have more wisdom, 
need it less than those who are excluded, because 
their means forbid entrenchment, as inconsistent 
with their more pressing wants. 

We see what repentance may do. It may re- 
form the mind, so that no child of misfortune shall 
need the disciplinary correction it now receives. It 
will [work what no other unreformed mind in the 
body can accomplish. It will unite minds, and minds 
united will be interested in the prosperity of each 
other, because they will be alike, It will control 
the evils and wrongs of ignorance. It will convert 
ministers and congregations to works of wisdom ; 
and it will work no harm to any one. It will ce- 
ment minds together in the bond of charity, and 
sects and parties will be dissolved in the water of 
affinities, made sweet by the baptism of her children 
in one common fountain of everlasting life. 

Repentance will show the object of spirit mani- 
festations in all ages. No age has needed reform 
more than this. No stage of progress has needed 
wisdom from heaven more than this. Whatever 
wisdom darker periods in human history have re- 
vealed, none bear witness to stronger developments 
of divine power than what will be required to over- 
come the wrongs of the present age, No repent- 



210 LIGHT FROM THE 

ance was ever more sincerely required to develope 
the wonders of heaven than the present. Mind is 
now convulsed with mind. Divisions are more nu- 
merous, parties are more distrustful, confidence is 
nearly exhausted, and religion is nearly empty ; so 
that words compose nearly the substance, while a 
miserable skeleton of forms and ceremonies attracts 
no reverence for the beautiful spirit that once gave 
life and motion to the beautiful work of God. We 
will write a remedy. We will write what no wise 
mind will contradict. We will write — 

" What conscience dictates to be done, 

Or warns me not to do ; 
This teach me more than hell to shun, 

That more than heaven pursue." 
This will teach you more than duty to one, or fear 
of the other. It will teach you a repentance that 
will make other souls rejoice. It will teach you a 
wisdom in repentance that smiles on the degraded 
to win them with the smile to forsake their wrongs, 
and do as good to others requires It will teach 
you what no repentance of tears without works of 
of good can ever teach. It will make known what 
we are who write these pages to encourage the 
minds of men and women to abandon the strife and 
contention which now disturb the harmony of social 
order, and disgrace men and women by making 
them slaves to others without advancing their pro- 
gress in the wisdom and happiness of eternity. 

Wisdom with God and the spirits of this sphere 
write what those dependent on others do not write. 
We see who will reject our counsel, who will des- 
pise our reproof, and who will heed our advice. 
There are minds who will obey. Those minds are 
are not in the circle of the impenitent. They are 
not pensioners upon public favor. They love the 
truth because the truth makes them happy. They 
see what other minds do not see. They know what 



SPIRIT WORLD, 217 

other minds do not know. They have found a re- 
pentance unto life. They have forsaken a repent- 
ance without works of righteousness ; and they will 
find a circle in this sphere which will not admit the 
works of evil within its embrace. No mind who 
wishes enjoyment in heaven will neglect its duty to 
the needy, will neglect that reform which will qua- 
lify it for a circle which is shared by the benevo- 
lent spirit. The pure in heart shall see God. The 
impure in heart do not, and will not see God in his 
wisdom, without repentance. Repentance only can 
save the evil-doer from his evil deeds. It is not a 
repentance in words that saves, but it is a repent- 
ance in works of benevolence. Circles of impeni- 
tent spirits inhabit this sphere. We see their con- 
dition. We see minds like them in the body. If 
circles of minds wish to avoid their wretchedness, 

: let them take heed to our warning. Let them take 
heed to our counsel, and repent of their sins. We 

' have no selfish object to deceive minds in the body. 
Therefore, we admonish men and women to do 
works that they will not be ashamed to acknowledge 
in the presence of angels when they reach this 
sphere. We admonish all, old and young, who may 
read these pages, to do justly, love mercy, walk 
humbly, and write truly, what will do good to man- 
kind. We admonish them not to trifle with the wis- 
dom of this sphere, nor mock at the revealments we 
are permitted to make of things connected with the 
enjoyment of the soul. It is no trifling matter to 
wrong yourselves and others of the joy which duty 
brings. It is a solemn thing. It is not mirth to us 
to behold the wretchedness of minds in the body, 
who oppose our endeavors to bless the needy. It 
will not be mirth to them, when the realities of law 
and justice shall unfold the wrong they have done. 
It will not be mockery then ; no, mockery is the 
child of earth, but its victims are found in circles 



218 LIGHT FROM THE 

removed from the body. They mock no more at 
the revelation from heaven ; but the wrong has been 
done, and they have no power to undo it. It is this 
which makes them less happy than others. It is 
this that makes minds in the body less happy than 
they might have been, had they restrained the 
wrong. It is this that needs repentance , It is this 
that needs reform for the good of mind. It is this 
that must be overcome, or the mind will not share 
the enjoyment of even the second circle. It is what 
will do no good. It will do harm. It will wrong 
all who participate in the work. Have we said 
all? Yea, more will be injured; while none will 
be benefited by it. 

Repentance is not a momentary work. A mo- 
ment may work something. It may enable the 
mind to resolve, but resolve is not repentance. Some 
minds resolve, but Jnever repent. We see them * 
pass resolutions to do, but the doing is not done. 
Ecclesiastical assemblies resolve to arrest the pro- # 
gress of crime. The resolution meets no opposi- 
tion. All give it their cordial concurrence. This 
is well. This is all. Crime continues. Poverty 
makes criminals. Wants are more forcible than 
convictions. The latter yield. The former pre- 
vail. The mind is arrested, convicted, and lodged 
in jail. The people pay the expense, and call it 
salutary. It is a salutary lesson of wrong, but the 
lesson neither improves the criminal nor the people. 
He is only disgraced to make him more shameless. 
The more shameless he becomes, the more bold and 
daring he will be in his depredations. He loses his 
respect and fear of public opinion. He feels dis- 
gusted with himself and community. He is wretch- 
ed in his sins, He is as wretched out of jail as he 
is in it. Both conditions are equal. When both 
conditions are equal, he will have no choice. Fear 
is overcome. Disgrace is removed. Jails and pri- 



SPIRIT WORLD. 219 

sons are homes. They hide him from the scorn of 
the world. He feels scorn. He can not brook its 
insolence. Fie wishes revenge. He seeks its gra- 
tification. The scorner is his victim. He is mur- 
dered. The murderer is arrested, tried, found guil- 
ty, condemned, and executed. Who is satisfied ? 
Who is wronged ? All are dissatisfied, all are 
wronged. Nothing is right which does no good. 
All is wrong which wrongs. Wrongs do evil. 
Evil is unhappiness. Is the criminal wronged ? 
He has been wronged from his birth. His parents 
wronged him, ignorantly wronged him. They 
wronged him by neglect. They wronged him by 
ommitting to cultivate his mind with such princi- 
ples as would afford him protection, by affording 
him means against the demands of want. They 
wronged him by neglecting his instruction, in the 
wisdom of God, which would have overcome temp- 
tation by securing ample sustenance to his condition. 
They wronged him, because they were wronged 
themselves. They were wronged by the same 
neglect, by the same ignorance, and by the same 
passion of want. Not overcoming the wrong, they 
transmitted it to their child, The child wronged as 
he had been wronged. He wronged because he was 
not wise, and because his parents were not wise 
they wronged him. He was neglected. His mind 
was uncultivated. His soul was unwise, and, being 
unwise, it wronged others. For this wrong, others 
wronged him. They were both wrong. Two 
wrongs met. Two wrongs disagreed. Two wrongs 
wronged each other. They were both wrong, and 
they both suffered for their wrongs. They suffered 
as their wrongs made them suffer. 

But they are not the only parties to the crime. 
The parents wronged their child, being wronged 
themselves, and they suffer for the wrong. Com- 
munity wronged the mind of the criminal, and the 



220 LIGHT FROM THfi 

criminal wronged the community. Both suffer. 
Both suffer as criminals must suffer. The wrong 
of neglect becomes the act of crime. The respon- 
sibility is not of one, but of many. The many suf- 
fer. They suffer the wrong of disturbance. They 
suffer the wrong of example, the wrong of trial, the 
wrong of all disturbance, which the wrong has cre- 
ated. Had duty been discharged, the wrong would 
not have occurred. Had the parents been wise, 
their wisdom would have been communicated to the 
child, and his mind would not have been guided by 
ignorance, nor deceived by wrong. Had commun- 
ity been wise, their wisdom would have counselled 
and aided a brother in the path where no wrong 
disturbs the harmony of social order, where no vio- 
lence wrongs the enjoyment of mind, and where no 
scorn involves the evil of suffering. But the evil 
of ignorance is general, and general neglect is pro- 
ductive of general misfortune. When minds who 
have neglected the wants of others, neglected the 
cultivation of their own and others' minds, shall 
repent, and do unto others as they would have others 
do unto them, the evils of society will be overcome. 
And is not this the interest of society ? Have minds 
no interest in that reform which saves them from 
suffering ? Have they no interest to be happy ? 
Are there no evils which they wish to see remov- 
ed ? Have they no choice whether or not others, 
with themselves, are made more happy ? Are they 
content in the wretchedness of crime that abounds ? 
We say, he who is content under such a state of 
things as we behold in the rudimental sphere, will 
discard our interference, will mock our entreaties, 
will riot in wrong ; but he who is otherwise, will 
work with us to overcome the evil, and will repent 
of his sins and errors. 

There are many evils which must be removed 
before mind can' be admitted into the higher circles 



SPIRIT WORLD. 221 

of wisdom. We see intemperance wasting the forms 
of men. We see society wrangling with the unfor- 
tunate victim. He is degraded. He abuses him- 
self, his family, his friends, and society. He is not 
what he might have been. He is not respected. He 
is not loved. The hand of every man is against 
him, and he is against every man. He is proud, 
sensitive, feeling, and foolish. He is blind, deaf, 
and decrepid, but not beyond redemption. He is 
cheated, injured, and wronged, but the evil is not 
incurable. He is not as he may be. Others are 
not as they may be. He is not worthless, though 
his wrong be what it may. He has still a soul. 
He has still a mind that he can not annihilate. He 
may injure, he may destroy, he may prevent and 
delay the enjoyment which sobei\ habits would in- 
sure, but he has still a heart that feels its wretched- 
ness and disappointment. He has still a soul that 
needs wisdom. He has still a mind that requires 
assistance. Will he receive it 1 Will others do 
what will lessen and overcome the wrong ? Some 
will not, because his wrong is their imaginary right. 
His wrong is their business, their subsistence, their 
trade ; and as we might say, it is their sin, their 
folly, and their misfortune. Who has aided to over- 
come his habit, his sin, his wrong ? Who has aid- 
ed to establish and continue his sin, his wrong, and 
his suffering 1 Alas ! Many. Many are respon- 
sible for the mischief which the sin of intemperance 
has occasioned. Many will find that repentance 
alone can rescue the victim of intoxication, or save 
those who have made the victim what he is by their 
aid to swell the cup of human misery. Many will 
find that the degradation of the intemperate is not 
limited to that unfortunate class. They will find 
that all doers of evil are degraded in the sight of 
heaven. They will find that doers of evil are those 
who wrong a brother, as well as the brother who 



222 LIGHT FROM THE 

wrongs himself. They will find that doers of evil 
are offenders of law, and that all offenders of law 
must answer to the law for the offense which they 
have committed. They will find that law forbids 
wrong, and wrong is an offense of law. They will 
find that he who doeth wrong to a brother must re- 
ceive the reward of law. Is not, then, intemper- 
ance a wrong ? Is not he who aids intemperance 
aiding a wrong ? Is not he who aids a "wrong doing 
a wrong ? and, if he be doing a wrong, must he not 
suffer for the wrong he hath done? 

There are those who shrink from such responsi- 
bility. There are those who deny the relationship, 
who seek to justify the wrong, because it is none of 
their business, and who deceive themselves with the 
deception that they are wholly right in contributing 
to the wrongs of others. Mistaken souls ! No ig- 
norance need be greater to consummate any mis- 
chief. We say, ignorance ; for what is a denial of 
of relation between mind and mind, but a denial of 
law, that holds in harmony all the elements of social 
good ? What is it but a denial of the chain that 
connects all minds to God, and each mind to all 
minds ? What is it but a denial oi all interest in 
another's welfare, all sympathy for another's woes, 
and all concern for the general good ? What is it, 
but destruction to social order, civil government, 
and civil law ? What is it but anarchy smothered 
by popular disapprobation, misrule concealed be- 
cause it is disgusting, and indifference which brutes 
would disown ? We see a law. We see a relation 
between all minds. We see a brotherhood. We 
see the demands of law. We see the claims of 
affinity, and we see that no brother can alienate the 
claims of that affinity, or overthrow the demands of 
impartial justice. Hence, wrongs concern all. It 
is the business of all, or should be, to overcome them. 
It is the business of all, because all are affected by 



SPIRIT WORLD. 223 

the operation of the law. All are interested in 
what affects all. Whatever, therefore, wrongs a 
brother, wrongs a brotherhood. Whatever benefits 
a brother, benefits a brotherhood. They are all 
members of one body. They are all linked together 
by law — law which no brother can change — law 
which no brother wishes to change who perceives 
the blessing resulting from making others blest. 
They who see the law, and do as the law requires, 
will receive the reward of the law ; but they who 
deny the law, and refuse obedience to its require- 
ments, need a repentance to gain the second circle 
of wisdom and happiness. 

It is irreverent to deny what God has revealed. 
Reverence to God is a divine command, Those 
who write what God has written on the pa^e of na- 
ture do well. Those who oppose that writing do 
wrong. When minds examine that page, they will 
see the law of love and wisdom written in golden 
letters of mercy. They will see that what the law 
demands of one mind, it demands of all. They will 
see that it demands reverence for the will of God, as 
revealed in the volume of truth. It demands re- 
form. It will never be satisfied with any thing 
less. It demands the work of doing good. It de- 
mands aid to the needy. The mind debased by 
wrong is needy. He needs wisdom to see the law, 
and strength to obey it. He is destitute of both. He 
is blind and can not see the glory of God. He is 
lame and can not walk in that glory. He is faith- 
less and calls for no assistance, or he is doubtful of 
the means which will afford relief. He importunes 
no mind for help, and, therefore, drags out a life of 
wretchedness and pain. 

Reverence for the work of God, would prompt a 
benevolent mind to bless the child of adversity. 
Reverence for the religion of Jesus, would bind up 
the wounds of misfortune. Rut whose business is 



224 LIGHT FROM THE 

this ? Such question betrays the need of repent- 
ance. It betrays what no mind can betray, when 
repentance has reformed the sinner from his sins. 
It betrays a weakness that demands aid. It betrays 
an ignorance of duty which can not exist in a mind 
warmed with the compassion of a brother, or feeling 
the sympathy of a Savior. It betrays a selfishness 
which shuns duty, and runs ragged to hoard its use- 
less treasures. Are minds culpable for such neg- 
lect ? How can they neglect without violating the 
law of God ? Does not the law of God bind mind 
to mind, and soul to soul ? Does not the law of a 
common brotherhood forbid neglect of brothers in 
in the day of misfortune. So, we have learned the 
lesson. So, may others learn, who desire to work 
as wisdom directs. So, will others learn, when 
they repent of their sins, and forsake their errors. 
And when they learn this lesson, when they repent 
of their sins, and when they forsake their errors, 
the needy will not pine in want, nor the wretched 
suffer in their wretchedness without aid or commi- 
seration. The victims of wrong will not sorrow in 
dungeons, where the sympathies of a common nature 
offer no balm for the wounded spirit, and where the 
cold wrath of prison walls mocks the religion of Jesus, 
and labors to exclude all reform with the cold sweat 
of death dripping down its remorseless face, as if 
wrath and vengeance were the pools of regeneration, 
without which the mind would not be prepared to 
enjoy the society of earth, or the bliss of heaven. 

Spirits ask no apology for the criminal. They 
remonstrate not against law, but they remonstrate 
against the wrongs which lead to such results. It 
is not law, or the administration of justice of which 
we complain, but it is the neglect of mind to aid 
mind, so that no such unfortunate wrongs may oc- 
cur. It is not the reward of vice whose removal 
will rectify the disorders of society, but it is the cul- 



SPIRIT WORLD. 225 

tivation of mind in the wisdom of God, which will 
overcome the evils that now degrade and disgrace 
humanity. When that cultivation is regarded, and 
the laws of mind are properly understood, as they 
may be, the repentance of the wicked will not be 
procrastinated, nor will prisons and dungeons be 
necessary to work a repentance which sectarians 
have failed to prodnce. It is, indeed, a mournful 
picture, a sad comment on the benevolent religion of 
Jesus, that such horrors as often await criminals, 
and such crimes as have induced those horrors, have 
not been avoided by the interposition of Christian 
philanthropy, without the aid of cruelty to reform 
those whom such neglect has consigned to ignominy 
and shame, as durable as the body that is of the dust. 
It is a comment that calls for reform. It is a comment 
which disgraces not Jesus, nor his religion ; but can 
we say, it does not disgrace those who profess it ? 
Can we say, that no repentance is necessary, where 
such neglect has wronged mind, to wrong society 
with its wrongs. No. We can not say, that re- 
pentance is not needed when men are made crimi- 
nals by neglect. We can not say, that minds who 
act to wrong themselves and others, are beyond the 
need of reform. So long as wrong exists to curse 
mind with its woes, so long as law imposes duties 
which are disregarded, and because they are disre- 
garded evil is practiced, so long as religion and vir- 
tue shall outweigh infidelity and vice, so long as 
harmony and happiness shall be of more value than 
discord and misery, just so long will repentance 
have her mission to fulfil on earth. Never will her 
demands cease, till one law of love shall inspire all 
minds, one purpose and will control all hearts, one 
religion and glory comfort all souls. Never will its 
demands be satisfied, till nations shall live in peace 
with nations, and all people and climes shall har- 
moniously unite as wisdom directs to form the bless- 



226 LIGHT FROM THE 

edness of each other. Never will its claims be set- 
tled, till one brotherhood of all nations shall be 
recognized, and all minds shall be aided, as mem- 
bers of one common family would aid each other, 
living under the control of sympathy and affection, 
wisdom and truth. Never will its objects be attain- 
ed, till parties and sects, selfishness and wrong, sin 
and woe, shall be dissolved ; and the tears and wails 
of broken hearts be seen and heard no more. We 
will say, never, till mind shall learn wisdom from 
heaven, will repentance have performed her mission 
of redemption on earth. 

Minds need repentance that are alienated from 
each other. Minds need repentance that are clash- 
ing and wrangling with each other about opinions, 
doctrines, creeds, laws, governments, policies, inter- 
ests, and wrongs, that have deluged minds in confu- 
sion without achieving a victory over even the 
mischief they have created. Minds need a reform, 
that are disputing, caviling, lying, and deceiving 
minds in regard to revelation, religion, and its duties, 
obligations, hopes and wisdom. Minds need a re- 
form who are operating against each other in tem- 
poral and eternal things. They need to reform, who 
speak of things they know nothing about ; who ridi- 
cule a wisdom at a great distance from their com- 
prehension ; who never examine or investigate a 
fact, till they have passed judgment upon it ; who 
fight they know not what till wrong wearies wrong 
in strife ; who write what they neither know nor 
care whether it be true or false, if it meet the minds 
of those who pay them for their shame ; who preach 
what Jesus never taught, and God will never ap- 
prove ; and who smile on the sins and wrongs of 
men, because the faithful admonition would embar- 
rass the income which their smiles secure. Such 
are they who need a reform, a repentance that will 
do good to the world of mind. Such are they who 



SPIRIT WORLD. 227 

delay repentance in hopes of more gain. But we 
will say, that what the mind does to-day will not 
need to be done to-morrow, what it postpones till to- 
morrow it loses to day ; and hence true wisdom 
advises no delay. True interest will not procrasti- 
nate repentance. It will see what is right, and 
seeing pursue. It will understand wherein is trea- 
sured the bliss of the mind, and understanding, search 
and find the reward of its industry. Some will say, 
who then has repented ? We answer. He who 
loves God and obeys his commandments. He who 
understands the laws of nature, and attends to her 
voice. He has repented. 

There are some persons whom we have aided to 
write, that need repentance. They are controlled 
by will of others. They will write with our aid, 
if we will write to please them. They will write 
with our aid so far as we can control them. We 
can not control them so as to write as we would. 
They are only imperfectly qualified to write what 
we desire. They write some facts, and some false- 
hoods. They write facts with our aid. They write 
falsehoods without our aid. They write what they 
control, and we write only what we control. What 
we control is true, what we do not control may be 
true or false. They complain that we are in wrong. 
We know they are so. We are responsible only 
for what we write. They are responsible only for 
what they write. But who is judge ? Need we or 
they be deceived ? When the law which governs 
the communication, and the process by which we 
are able to write, shall be understood, less com- 
plaint will be heard from those with whom we have 
attempted to write, than is now heard. They com- 
plain of us, because we do not write as they wish. 
If we wish to write agreeably to their wish, their 
wish is gratified, and they are satisfied. But, sup- 
pose they wish us to write something wrong, can we 



228 LIGHT FHOM THE 

write a wrong without doing wrong ? Would we 
not be responsible for the wrong written ? Such 
desires are not uncommon obstacles to truthful com- 
munications. And yet untruthful articles are charg- 
ed upon spirits, when the obstacles retained by the 
medium were such as to control the facts we sought 
to make known. 

Persons who write with our aid, are aided by us 
as we can. When they aid none, we aid all. When 
no aid or resistance is offered by the medium, the 
facts only will appear. We do not say, all the facts 
will appear, because all the facts would embrace 
what might be improper for us to communicate, un- 
der the conditions of minds soliciting information. 
We wish to write such facts as will be well for the 
mind receiving them, and as will be ill to no one. 
Some desire what might be injurious to both. Some 
desire what would be satisfactory to them, but dis- 
advantageous to others. Some desire nothing, and 
they leceive something. The latter are in the true 
condition. They have no desires to baffle the truth. 
They have no wish or will to be overcome. An 
untruthful communication need not be expected 
from such mediums. But persons who are only 
partially under our control, can only be controlled 
by us to write the truth, when the truth meets their 
approbation. If the truth should not agree 1 with 
their convictions, or their notions, we could not ad- 
vance it, because of their opposition. Their oppo- 
sition is will against us. Will against us is an ob- 
stacle against truth. No will of mediums can aid 
us. It opposes facts. When facts are opposed by 
mediums, errors will occur. When errors occur, 
who is the author ? Who is in the wrong ? Are 
we, or is the medium ? 

Some mediums, or those who claim to be such 
because we have moved their hands, complain of 
their erroneous communications. They do right. 



SPIRIT WORLD. 229 

The wrong they have written is not right. It is not 
true. But the wrong is not our wrong. Their will 
is not our will, when wrong is written. And if it 
be not our will, whose will is it ? There is a will 
of wrong expressed, and where a will of wrong ex- 
ists, repentance is necessary. Neglect repentance, 
and the wrong will continue. Repent, or cast the 
wrong away, and it will deceive no more. Repent- 
ance must prepare the medium for the reception of 
truth. Wrong is error. A wrong will is not a 
right will. A wrong mind, or mind in wrong, is 
not right. Those wrongs must be overcome. 
Spirits can not control all wrongs in a moment. 
We do as we can. When a spirit wishes to write 
one thing, and the medium wishes another, who is 
to blame ? Who needs a change ? • Antagonisms 
will not unite. One or the other must obey. One 
or the other must govern. If the medium should 
govern, would he receive what he desires — a com- 
munication from spirits ? Never. If we govern in 
all that is written, would his communication disa- 
gree with facts ? Never. Hence, the wrongs 
which have been imputed to spirits, are wrongs in 
the condition of persons, who sit to write with our 
aid. They are wrongs which we can not control 
without discipline. Discipline is unwelcome. 
Discipline is not discipline without correction. To 
correct is to oppose. To oppose is to write what 
will be faulted. To write what will be faulted is 
to correct error, and to correct error is to reform the 
subject. 

Mediums seek what is supposed to be truth. They 
do not seek error for error's sake ; but they are 
willing something not unfrequently incompatible 
with their good. They will what is not true to their 
enjoyment. They desire the confirmation of their 
faith, their sectarianism, their notions of others, or 
their opinions of themselves. Such desire is will 

K 



230 LIGHT FROM THE 

in degree. It is not the passive condition required 
to communicate correctly. The incorrect communi- 
cation is sometimes charged to the account of an 
evil spirit. The evil spirit is accused of falsehood. 
Confidence is shaken in what has been written, and 
surprise and wonder excite the mind of the medium. 
The medium is wrong. The error is a defect. It 
is not intentional. It is a defect of condition. The 
condition of the medium is not passive. When the 
medium is not passive, truth and error will be writ- 
ten. When the medium is not passive, he needs 
discipline to render him passive. The discipline is 
designed to render him a service, to teach him what 
is wanted, and make him useful to others. In any 
other state, he can not be useful, because what may 
be written will not be reliable. Hence, the spirit 
who wishes to gain control must first produce what 
is wanted — passiveness. Sometimes the medium 
does not understand it. He supposes that he is pas- 
sive when he is not. He knows he does not move 
his own hand, and he flatters himself that all is well 
on his part. But the contradictions show a difficulty, 
The errors reveal a wrong. Where does the wrong 
exist ? Not in the spirit, for the spirit is doing all it 
can to overcome wrong. It would not write any 
thing, were it not for this purpose. The simple 
movement of a hand, without volition of the medium, 
is proof of a good spirit. Is not the movement a 
manifestation of the spirit's presence? Is not the 
manifestation of such presence good ? Is it not 
good to know that those whom you loved in the body 
are near you ? And is not the movement of a hand 
by our aid a confirmation of such fact ? How, 
then, can an evil spirit bring forth good fruit ? The 
manifestation of a spirit is good. Therefore it can 
not be made by an evil spirit, because an evil spirit 
would not do good. Good is not the offspring of evil. 
Bad is not the fruit of good. Hence, the movement 



SPIRIT WORLD. 831 

being good, the mover who makes the movement, 
must be good also. If the movement were otherwise 
than good, it would make the interested unhappy, 
but such is not the fact. But the movement of a 
hand to write by a spirit is only a portion of the 
work necessary to communicate as we wish. Other 
changes must take place. 

When spirits succeed in moving the hand of a 
person, it is not uncommon for such person to in- 
dulge an idea that spirits can control all that is 
necessary to write correctly. Such is not the case. 
We have found it far more difficult to control the 
mind than to move the hand. The movement of the 
hand is one thing, and the control of the mind is 
another. Mind is far more unyielding than mus- 
cles. It is not so passive. It does more to oppose 
our reform. It needs more power to correct. Mind 
is swayed by other influences, while the muscles are 
obedient to will. Hence, we write as we can. If 
there be error in the communication, it is not an 
evidence of a wicked spirit, but it is evidence that 
the mind of the medium controlled, and controlled 
because it was not passive. The medium is not 
always conscious of his resistance. He is not al- 
ways susceptible to impressions. Changes in his 
external relations, and many other causes, con- 
tribute to make resistance more obstinate and un- 
yielding. When resistance is offered, it must be 
overcome or no reliance need be placed in what is 
written. This will account for most errors which 
have vexed mediums of writing. But when me- 
diums desire spirits to write as they wish, it is will 
against us. When will against us is exercised by 
the medium, errors are unavoidable. We can not 
control the hand in opposition to the medium, unless 
we can control the will of the medium. When we 
can control the will of the medium, as we do in 
writing this book, the will of the medium can not 



232 LIGHT FROM THS 

control what we wish to write. When spirits can 
not control the will of the medium, the communica- 
tion may be correct or incorrect. All depends on 
the condition of mind possessed by the medium. If 
wrong be written, the medium will be disciplined to 
correct it. If fact, it is evidence that no correction 
is required. Therefore, the errors and mistakes of 
written communications, are the unavoidable result 
of conditions, which we call defects. [We say, una- 
voidable mistakes and errors will occur, when the 
medium is only partially qualified for writing. 
They are unavoidable, unless we relinquish the 
work of preparation which we have commenced. 
We might not exercise the medium, in which case 
no errors would be charged to us ; but would no 
errors exist? Has the medium no errors which need 
correction, aside from the difficulty of controlling 
his hand and mind ? If our work consisted alone in 
manifestations, sufficient have already been made to 
satisfy those who wish to be satisfied. But spirits 
see errors among those whose hands they are able 
to control. They see that repentance is needed 
there as elsewhere. They see that no means will 
be likely to produce that repentance so soon as to 
control mediums, even though some defective com- 
munications should be written in the attempt. They 
see that mediums must be taken when and where 
they can be found. They see that they can not be 
chosen without defects. They see that defects are 
obstacles which need to be overcome. They see 
that when they are overcome, the reform makes the 
reformed better and happier. Such is our mission. 
Among the embarrassments of preparing medi- 
ums, none are more difficult to overcome than the 
established errors of sectarians. The mind has been 
so long accustomed to regard these errors with reli- 
gious veneration, that every innovation, or encroach- 
ment, indicating an 'intention to overthrow them, is 



SPIRIT WORLD. 233 

regarded with suspicion. Hence, minds nurtured 
in the school of sectarian wisdom, revolt at the facts 
which we disclose, or else they seek to control what 
is intended, so as to support their favorite opinions. 
They will support those opinions, until the truth shall 
correct the errors which they cherish. But in cor. 
recting those errors, some mediums have resisted 
till resistance called for a repentance more deep and 
contrite than minds could exercise who have hiot 
known the facts they have witnessed. They have 
resisted the facts which we have presented, till their 
resistance has made them blind with their own folly 
and wrong. They have struggled to fault what did 
not concur with their faith, and, when they could 
struggle no longer, they imputed the effort to do them 
good to an evil spirit. They do not deny the agency 
of spirits in all that has been done, but, to save their 
creed, or their good name in the church or society 
to which they belong, they allege that what we have 
done is the work of the devil. But are they satis- 
fied with what they have said ? Are they content 
to condemn us as evil spirits ? Do they believe an 
evil spirit would tell them the truth? Has not the 
truth been told them, and is not this the reason why 
they are offended ? We see what we shall make 
known. Mediums who are most troubled with evil 
spirits are those who sympathize the most with evil 
doctrines. They have such a predilection in favor 
of some errors, that they would compromise the eter- 
nal things of God for their accommodation. Not until 
their will to support the errors which they love shall 
be overcome, will they be passive mediums of the 
truth to mankind. Their will is to support the doc- 
trines in which they have an interest. Our will is 
to overthrow their errors. When they see their 
errors attacked — errors which they regard as truths 
— they resist, and their resistance controls. Hence, 
their errors are not corrected. But who suffers ? 



234 LIGHT FROM THE 

They will to have their own wisdom, and they re- 
ceive the reward of their will. The wrong is loved 
and sustained, and the wrong is an evil. This evil 
will remain in their possession as long as they will 
to have it. It is an evil of ignorance, but ignorance 
is none the less an evil because it is ignorance. Its 
works are wrong. Wrong yields unhappiness. It 
can never yield anything else. Consequently, so 
long as the ignorance remains, so long will the wrong 
remain, and so long as the wrong remains, so long 
will the unhappiness it yields continue. That con- 
tinuance depends on repentance. 

When spirits write the truth with sectarians — 
truth that conflicts with their sectarian views — sec- 
tarians sometimes impute the writing to low spirits 
— spirits who are of a low circle — spirits who are 
undeveloped in wisdom, and disqualified to impart 
instruction. Hence the truth is rejected. The in- 
dividual assumes to decide a question he knows 
nothing about. He does not know the truth, and 
because he does not know the truth, he rejects it, 
He rejects it by assuming to judge the spirit as low, 
when the truth is what he needs. Low spirits are 
not in the possession of truth, only in degree, and 
what they do not possess they can not impart. If a 
spirit impart a truth not in the possession of the 
receiver, is he not higher than the receiver 1 Has 
the receiver a right to call that spirit low, who is 
capable of instructing him 1 Such is sometimes 
done. We see mediums objecting to wisdom, be- 
cause wisdom comes from a spirit whom they have 
assumed to judge as belonging to a low circle, when 
he to whom the wisdom is revealed belongs to a 
circle still lower. All truth is folly to those who 
know it not. All truth is wisdom to him who re- 
ceives it ? The mind is not the author of wisdom. 
Neither receiving nor rejecting, neither belief nor 
unbelief, can change the truth of God into a lie. 



SPIRIT WORLD. 235 

Minds will progress as they gain wisdom. They 
will not progress when they reject it. And, so far 
as improvement is concerned, it matters not to the 
mind from what circle wisdom may be imparted, 
since all wisdom is wisdom, proceeding from what* 
ever source it may, or coming from whatever spirit 
may impart it. 

It is wisdom in those who wish for instruction to 
receive it. All mediums who reject the instruction 
in wisdom imparted by spirits, reject their own good. 
They are the sufferers. They sin against the law 
of progress. They rebel against wisdom. They 
reform not themselves. They remain as they were. 
They write without correction. When they are 
uncorrected, they can not correct others. The blind 
lead the blind. When the blind lead the blind, who 
stumbles ? Who is injured by the stumbling? Who 
doubts ? Who is wronged by his doubts 1 Who 
fears, and who is made wretched by his fears ? We 
see who is wrong, and who controls the writing. They 
who need a repentance. They who would make the 
wisdom of heaven conform to their own folly. They 
who would •sacrifice the independence which is 
essential to progress to the idol of sectarian selfish- 
ness. They who would not repent, because their 
sectarian selfishness is dearer to them than the wis- 
dom of God. 

The wisdom of God will not receive such into its 
mansions. They will go to their own circle. They 
will not do their duty to others as God requires. 
They will do what wisdom in ignorance justifies. 
To that circle they belong. In that circle they 
live, and must live, till repentance shall prepare 
them to do works congenial with spirits of more ele- 
vated minds. It is not for them to judge as to what 
circle they belong. There is a Being whose 
wisdom can not be deceived. He will judge 
as no mind^ in the body judges, and he will 



236 LISHT FROM THE SPIRIT WORLD. 

reward every mind as its condition shall require. 
He sees the good and the bad, the right and the 
wrong, in human conduct. As soon might a cable 
pass through the eye of a needle, as for mind to 
wrong mind without a just recompense of reward. 
And what is true of mind in the body, is true of 
spirits in all circles of this sphere. There is one 
law of progress, in all spheres, and he who disobeys 
that law must receive the reward. There is no res- 
pect of persons with God. There is no partiality 
for professions. All are without excuse who neg- 
lect the improvement of their minds. All are neg- 
lecting the improvement of their minds, who reject 
the wisdom which spirits reveal. This revealment 
is not of men — it is of God. It is by his direction. 
We are his servants. Who, then, will repent and 
be saved ? Who will reject, and be unhappy ? 
Who will write and believe ? Who will write and 
condemn ? Who ? He who is wise will receive, 
and he who is foolish will reject. 






Forgiveness is not selfishness. It is not unwise. 
It is not works of injury. It is not violation of law. 
It is not offering encouragement to vice. It is not 
withholding justice to offenders. It is not secreting 
another's crimes. It is not concealing another's 
wrongs. It is not in words, but in deeds. Deeds of 
right remove wrongs. When wrongs have been 
done, the doer needs forgiveness. He needs the re- 
moval of the wrong. He may not ask forgiveness, 
but his good demands often what he does not seek. 
He may not demand good, but his happiness de- 
mands it. It demands what he does not ask — the 
forgiveness of sins. When he demands good, he is 
forgiven. He is removed from his sins, and his 
sins are remembered no more. He may revert to 
them, but he remembers not to continue in them. 
He remembers them only to loathe, only to abhor, 
and only to refrain from them. He demands others 
to do as he has done, " go and sin no more." When 
he demands others to put away their wrongs, he 
asks them to forgive his wrongs. When they do 
not put away their wrongs, they do not forgive him ; 
and when they do not forgive him, he is not forgiven. 

Forgiveness is to take away wrong. To take 
away implies a taker. It supposes another person 
is engaged in the removal, since a thing can not re- 
move what it has no will or desire to remove. The 
wrong must be overcome. It must be removed, or 
he will suffer in the wrong. If it must be remov- 
ed, who will remove it ? Will the doer remove his 
k— 2 



238 LIGHT FROM THE 

own wrongs ? That is repentance. That is re- 
form. It is the work of reformers. They aban- 
don their wrongs. They forsake their sins. They 
cease to do evil, and learn to do well. Is that to 
take away ? Is it the same to put away, as it is to 
take away ? Does not one imply an act of the 
possessor, while the other implies an act of another ? 
The removal separates the possessor from the evil 
removed. When he is separated from the evil, re- 
pentance is wrought. When repentance is wrought, 
forgiveness is demanded. When forgiveness is de- 
manded, it is not always extended. When it is not 
extended to the penitent, the penitent suffers — suf- 
fers not on account of his own wrong, but on ac- 
count of the unforgiving wrong of another. While 
he feels the unforgiving wrong of another, he will 
suffer as others suffer who are aggrieved. Forgive- 
ness is, therefore, the taking away of grievance. It 
is an act of the injured party. 

When a wrong is done, the doer needs repent- 
ance. When the doer repents, he needs forgive- 
ness. But of whom ? Of the person injured. The 
person wronged is the one to forgive. He takes 
away the wrong of censure. It is not in the power 
of the guilty to forgive censure. He who censures 
must take it away, or it will remain. The act of 
removing condemnation is forgiveness. Condemna- 
tion is what sin receives. When the sinner re- 
pents, he ceases to do evil. When he ceases to do 
evil, it is unjust to condemn him. When it is un- 
just to condemn him, it is just to forgive him. When 
it is just to forgive him, it is unjust not to forgive 
him. What justice requires, law requires ; and 
what law requires, it is a sin to withhold. Hence, 
the obligation of forgiveness is binding on men. It 
is binding on the person who has been wronged ; 
and if he will not forgive, he is worse than we will 
write. He will forgive, when he understands his 



SPIRIT WORLD. 239 

duty. He will forgive, when he sees the wisdom of 
forgiveness, He will not judge wrong, when he 
sees the judgment is a wrong to himself. He will 
change the decision. He will forgive the sin. He 
will do justly and love mercy. He will remember 
the iniquity no more. He will love the offender as 
a brother. He will confide in him as a friend. He 
will respect him as a citizen. He will uphold him 
in righteousness. He will do him good, and not evil. 
He will not condemn or censure him. He will not 
detest or hate him. He will not scorn or abuse him. 
But he will advise and counsel him. He will be 
his friend and not his enemy. He will take away 
the wrong of unjust judgment, and the forgiveness 
will be felt by the person forgiven. It will create 
mutual kindness. It will remove mutual distrust. 
It will take away mutual wrong. It will overcome 
mutual fear. It will restore mutual happiness. It 
will make mutual friends. It will give mutual peace. 
It will advance mutual progress. Both minds will 
feel happier. Both hearts will rejoice. Both souls 
will do right. Wrong is removed. Sin is taken 
away. Jealousy disturbs no quiet. Revenge has 
no habitation, and love sweetens the cup of forgive- 
ness. 

Hence, the taking away of wrong is relief. It is 
not only relief to him who takes it away, but it is re- 
lief to the mind from which it is taken. He feels 
relieved of the burden of censure and condemna- 
tion. He sees a brother who asks forgiveness, and 
he gives the needed demand. The minds of the 
giver and receiver are blessed. The law of affini- 
ty is recognized, respected, and obeyed. But while 
the mind forgives not, while the mind is not forgiv- 
en, the wrong of mutual unkindness, mutual dis- 
trust, and mutual suspicion, will continue to annoy 
and disturb the social good will of minds, which 
might otherwise enjoy the tranquility of wisdom, 



240 LIGHT FROM THE 

and felicitate in each other's society. Hence, the 
duty of minds, disturbed by the wrongs of others, 
is clear. Nothing can contribute so much to re- 
store the harmony of minds, as the forgiveness of 
offenders. Nothing regales the soul of the forgiven, 
or the forgiver, with so much of the luxury of true 
goodness, as the exercise of forgiveness. And yet 
men and women have a great lesson to learn in the 
rudimental sphere. They have a reform to make 
before they can enter into the joys of the kingdom 
of Jesus. They may write and say what they will 
about the forgiveness of God, but we see what they 
have neglected. Who forgives his brother, as he asks 
to be forgiven of God ? Is not God more willing to 
forgive him, than he is to forgive his brother ? Is 
it not mockery for minds to ask God to forgive them 
their sins, when they are unwilling to forgive the 
offenses of their brethren ? Can God forgive a sin, 
while the sinner continues in his sin ? Can he for- 
give a wrong, while the doer harbors and practices 
the wrong ? Spirits will answer. No sin, or wrong, 
can be forgiven of God, while the sin and wrong 
are practiced by the doer. God can not forgive a 
wrong without removing it, since the removal is the 
forgiveness. How, then, are evil doers to expect 
forgiveness ? How are they to realize the removal 
of their sins and errors ? Jesus has come, and re- 
tired. He has delivered his message, and sealed it 
with his blood. Who expects his return to take 
away the sins of the world ? Who would receive 
him, were he to offer his assistance ? Who would 
not reject him ? He might lay his hands on the 
sick, and they might recover, but would it not be 
said, He is aided by an evil spirit? Would not the 
healing be attributed to mesmerism ? Would it be 
reliable and satisfactory proof of the divinity of his 
mission? Let those answer who cavil with the 
work of spirits, in healing diseases in the present 



SPIRIT WORLD, §41 

age ? But the caviling mind asks, Did he not raise 
the dead ? Go and do likewise, and we will be- 
lieve. We shall see. Are not the dead raised now, 
as then? Have not the dead, as minds call the 
living spirits of this sphere, been seen by more than 
five hundred witnesses ? Have not the spirits con- 
versed with their relatives ? Have they not spoken 
to them in messages of kindness that proved their 
identity 1 And have these minds been persuaded, 
though their friends have risen from the dead ? 
What do they say ? What do they ask ? and what 
do they expect, which they have not received ? 
But they are not forgiven. Why ? we will answer. 
They have not repented, neither have they asked to 
be forgiven. They still love the wrong. They 
still blush to own the truth ? They still deny the 
truth. They still continue in unbelief. Who for- 
gives? The wrong is not removed. Can God re- 
move it? We shall not say what God can, or can 
not, do. We know he has not done it. What he 
has not done is consistent with his government. If 
consistent, to do some thing different would be incon- 
sistent. Spirits assent to no doctrine which involves 
inconsistency in the divine rule of God Spirits 
know that God forgives sin, but they do not know 
that he forgives sin without the repentance of the 
sinner. They do not know that God forgives a 
wrong, and yet suffers the wrong to be. They do 
not know how he can forgive, or take away, and 
yet not remove. They do not know that he ever 
has removed any wrong, while the mind loved the 
wrong, and resisted its removal. He forgives in- 
iquity, transgression, and sin ; but he forgives as is 
consistent with his government. He forgives as the 
good of mind requires. But the good of mind does 
not justify the removal of divine disapprobation 
while the wrong exists. Even other's good would 
forbid it. While the wrong' exists, is loved, and act- 






243 LIGHT FROM THE 

ed upon, it would be wrong to encourage it. Does 
not the idea of forgiving sin, under these circum- 
stances, encourage a false hope? Would not the 
mind, acting under the delusive expectation of for- 
giveness in the wrong, be negligent of repentance ? 
And can the good of the sinner be promoted with- 
out repentance ? 

We have said, God forgives as the good of mind 
requires. He forgives only as such good requires. 
The good of the sinner requires that the divine dis- 
approbation should be manifest against works of 
unrighteousness. His good requires it, because 
were no such disapprobation manifested, the dis- 
tinction between virtue and vice would be lost, and 
no mind would realize the just reward of works. 
The good of mind must be realized by progress, 
but when the distinction between right and wrong, 
good and evil, is destroyed by removing the judg- 
ment of God, so that no sanction of the one, nor 
disapprobation of the other, shall be manifest to the 
doer, mind may well despair of any reform or 
change advantageous to its welfare. When God 
ceases to loathe sin, men may do the same. And 
when mind recognizes no difference between right 
and wrong, all reform, and all increase in the wis- 
dom of heaven, will be cut off. But this will never 
be. The wisdom of God will forgive, when the 
correction of the sinner is attained. It will with- 
draw divine disapprobation when that disapproba- 
tion shall be no longer necessary to reform the guil- 
ty, and protect the innocent. Not till then, need 
the sinner expect the forgiveness of God. Not till 
then need the evil doer hope for pardon. Not till 
then need the impenitent natter himself with the 
expectation of relief from the condemnation of his 
wrongs. 

We see minds in the body deceived. They are 
deceived by others. They have been deluded into 



SPIRIT WORLD. 243 

the error, that all forgiveness was confined to the 
mind in the body. We see minds wronged by this 
mistaken opinion. Indeed, if sinners be willing to 
repent, are not they needing forgiveness ? Ought 
not the judgment of condemnation to be removed 
when they repent 1 And when the judgment of 
condemnation for wrong is removed, are they not 
forgiven ? Would not the continuance of condem- 
nation, when the sinner had repented, be unjust ? 
And if it be unjust to continue it, will God continue 
an act of injustice. Spirits see spirits forgiven. 
Those who have been in the lowest circle of wisdom, 
in the lowest hell of which we have any knowledge, 
repent, reform, become better, and God removes 
the judgment which their condition required to dis- 
cipline them into the path of true wisdom. There 
are many minds in the body, who need repentance 
and forgiveness of sins. There are many minds 
who are indulging a hope of forgiveness through 
Christ when they reach this sphere. We would 
not have them expect in heaven a forgiveness they 
may not gain on earth. The divine law of God 
by which forgiveness is extended, is the same 
in both spheres. If they are not forgiven in the 
body, it is because they have not repented. If they 
have not repented, it is weakness to ask forgiveness 
of God. If they have not received forgiveness, it 
is certain that they have not repented. It is certain 
that the reform is not of that character which is re- 
quired by impartial justice. It is not of the cha- 
racter to justify the forgiveness of the sinner. When 
the sinner is forgiven, the wrong of sin will not re- 
main. It will be removed, and, when it is removed, 
it will not trouble him. When it troubles him, he 
may know that the work of repentance is not com- 
plete; for what is complete will not lack. Incom- 
plete repentance lacks the removal of judgment, or 
condemnation of wronsr. 



244 LIGHT FROM THE 

Minds embittered with sectarian strife not only 
need repentance, but they need forgiveness. And 
they will find that their zeal in opposing each other 
is not a virtue in the sight of God. They will find 
that the wrongs, which they have not corrected in 
the body, will remain wrongs until they are correct- 
ed. They will find many, very many spirits in the 
lowest circle of enjoyment, who have been called 
away from the body in these wrongs. They were 
not penitent. They would not repent. They would 
not love their brethren as God has commanded, and 
they were not forgiven. True, they were professors 
of religion, but they were sinners. They wronged 
their neighbors. They reviled, they scorned, they 
condemned ; and they justified themselves in these 
wrongs, because their brother was not just like them- 
selves. He believed, but not as they. They be- 
lieved, but not as he. We see minds of this char- 
acter. We see them in both spheres. We see 
they are not forgiven. The law demands reform ; 
but reforms are progressive. The mind would be 
forgiven, but it does not forgive. When it does 
not forgive, it is unjust that it should be forgiven. 
That which it metes to others, must be meted to it 
in return. The wisdom of God is not wisdom of 
men. When a mind refuses to forgive the offender 
who has repented, it refuses to others what it asks 
for itself. When it refuses to others what it asks 
for itself, it is wrong. It is selfish. It will not do 
unto others, as it would have others do unto it. 
When it will not give what it asks, it does not love 
its neighbor as itself; and when it does not love its 
neighbor as itself, it is in need of repentance. When 
it is in need of repentance, it is not forgiven. When 
it is not forgiven, it is unhappy. No mind can be 
happy only as it is forgiven of God. Men may for- 
give, spirits may forgive, but if God does not for- 
give, both men and spirits are deficient in wisdom. 






SPIRIT WORLD!. 245 

But when God forgives, and men do not, then the 
wrong is with the unforgiving. The removal 'of 
wrong is the only just rule of forgiveness. This 
removal is sometimes necessary on the part of those 
who censure. We see who censures the truth. 
We see who censures those engaged in the work 
of reform. We see they need repentance and for- 
giveness. They are unhappy in their condemna- 
tion. They see no fault in this man. They see 
no evil in the truth he advances for the benefit of 
mind. But they denounce him. They condemn 
him. They speak evil against him. They wrong 
him. They do not repent. They do not ask for- 
giveness. They pass into this sphere. But to what 
circle ? We will answer, To that circle for which 
their minds are prepared. They were full of con- 
demnation against minds in the body, and they are 
prepared to taste the cup which they have so pro- 
fusely offered to others. He who would avoid the 
evil of condemnation must not violate the law of 
heaven, and abuse his brethren ; otherwise the re- 
ward of his own hands, the judgment which he 
metes out to others, will be his portion, unless re- 
pentance shall cleanse his soul, and the forgiveness 
of God silence the condpnrm«»:-.- -p 



Mediums of writing with the aid of spirits, are 
wise or unwise, Mediums who write with the aid 
of circles, competent to instruct them, are wise. 
Mediums who write with the aid of circles, incom- 
petent to instruct them, are unwise. Spirits differ in 
their degrees of wisdom, as minds in the body dif- 
fer. All are not equally advanced in the wisdom 
of God. The most advanced spirits are drawn by 
corresponding conditions to mediums whose minds 
can appreciate the wisdom which they possess. An 
advanced mind in the body will not be controlled 
by spirits inferior to itself. Neither will inferior 
spirits attempt it. It is a law of mind, that conge- 
nial affinities love each other. They are attracted 
to each other, and they will sympathize with each 
other. The mind of an unadvanced spirit seeks a 
medium who will not be ashamed of the ignorance 
acknowledged ; but when the medium is advanced 
to a condition of wisdom which will make the ig- 
norance unacceptable, the spirit must either ad- 
vance also, or leave the medium to other guardians. 
Mediums are chosen by spirits favorable to the ob- 
jects which they wish to attain . If a person can be 
controlled by a spirit, and if the person be igno- 
rant, a high circle of spirits would not choose such 
person to be a medium of their messages to others. 
It would be unwise for a spirit to employ a medium 
of its will to others, who did not understand the 
subject of which he was the bearer. 

When a medium receives a communication he 



LIGHT FROM THE SPIRIT WORLD. 247 

does not understand, it will do him no good. When 
he receives a written article by the aid of spirits, 
developing a wisdom above his capacity of compre- 
hension, it will do him no good. He is not instruc- 
ted by such wisdom. Indeed, his condition is such 
that he rebels against wisdom which was attempted to 
be unfolded to his mind. When he rebels against 
the counsel which the spirit wishes to impart, he 
makes himself positive and uncontrollable. The 
spirit can not force a correct expression of its 
thoughts upon the mind of a person who is positive 
against it. It would disturb the law of harmony, 
to control against the will of the medium. Hence, 
the mind of the medium, being incapable of under- 
standing things too far removed from its compre- 
hension by reason of its undeveloped condition, must 
be content to receive such disclosures as are adapt- 
ed to its circumstances. If a medium would im- 
prove his condition, he must not reject the wisdom 
which constitutes the improvement. If he would 
not improve his condition, it is useless to be a me- 
dium. He may be aided to write, and he may write 
what is within the range of his wisdom, but there 
will be no progress, unless he will receive what is 
not in his possession. 

It is most satisfactory to mediums and others to 
receive a confirmation of what they know. When 
they receive the confirmation, the mind is in no 
degree advanced. It is no wiser than before. And 
yet to write wisdom, which will not confirm opin- 
ions, produces rebellion. It increases distrust. It 
overcomes confidence. It excites the mind. Ex- 
citement of the mind is will against control. Will 
against control is defeat of truth. It is not revealed. 
Errors occur. Errors are taken for facts. Taking 
errors for facts disappoints the medium. He is 
vexed. Vexation makes him still more uncontrol- 
lable, and mistakes are more frequent. He, then, 



248 LIGHT FROM THE 

assumes that an evil spirit has been writing with 
him. The communication is not reliable. It 
abounds in contradictions and absurdities. No 
good spirit could indite the writing. The mind is 
disgusted, and writes the same as before. The 
whole secret of this matter is the want of passive- 
ness. The anxiety, care, vexation, disgust, desire, 
and wish, unfit the mind for control by spirits. So, 
also does excessive labor, fatigue, disease, surprise, 
or any other cause which increases the positive 
condition of the medium. And yet, under all these 
disadvantages, spirits are sometimes able to write 
some sentences correctly. When they write incor- 
rectly is when they can not control, as they would, 
the disadvantages enumerated. There is no greater 
evil for the medium to overcome, than the anta- 
gonism of a condition not wholly passive to our will. 
This is the evil spirit who writes incorrect commu- 
nications. It is the evil of self. It is the evil of 
unsubdued condition. It is the evil that thwarts 
the purpose of the spirit. It is the evil which spirits 
must overcome to write correctly. It is the evil 
which has been imputed to spirits. It will not 
write the truth. Who is to blame? The medium 
wishes to be passive, but fails. The spirit wishes 
to control, but fails. The failure disappoints, but 
who intends a failure ? Do either ? The medium 
certainly would avoid it, because he would not be 
deceived. The spirit certainly would not wish to 
deceive, for what has any spirit to gain by deceiv- 
ing ? The spirit who deceives is not in wisdom to 
control. The spirit who deceives is deceived. But 
is the spirit deceived in what it knows ? Can a 
spirit be deceived intentionally ? Do not contra- 
dictions imply an intention ? Mediums suppose 
they do, Mediums must learn wisdom. No spirit 
can deceive without a motive to wrong, unless it be 
deceived. What motive to wrong can any spirit of 



SPIRIT WORLD. 249 

this sphere have ? Will the wrong make that spirit 
happier ? If it will, it is not a wrong to that spirit. 
If it will not, what motive can induce the wrong ? 
No spirit can act without a motive. The motive 
must be either good or bad. If good, it will do 
good to the extent of its ability ; if bad, otherwise, 
to the same extent. Has any spirit done evil to 
mind without a motive to injure ? Who has been 
injured by a spirit? Has the medium? He may 
say, I have been deceived by an incorrect commu- 
nication, But who is to blame ? Did not the 
spirit do all it could do to write correctly ? If so, 
what evil was there in the effort ? Was the spirit 
responsible for the failure ? Is it responsible for not 
doing what it could not do ? It endeavored to con- 
trol conditions, but the conditions were not submis- 
sive. They would not yield. They were above 
its capacity to overcome, and because the spirit did 
not do what it could not, was it evil ? Will the me- 
dium allow this rule of judgment to be applied to 
himself] He ought not to judge spirits by a rule 
which he is unwilling to be judged by himself. 
Would he be willing to be called evil, because he 
did not succeed in doing every thing he intended ? 
Had spirits done every thing they have designed, 
no complaint would arise. The errors, which have 
been a subject of complaint and vexation, would not 
have occurred. 

Mediums must learn the truth. They are not 
wise without it. When the truth is revealed, they 
will find that what they have supposed was the 
work of evil spirits, was neither more nor less than 
the unavoidable result of uncontrollable circum- 
stances. They will find that correct communica- 
tions have been made, when the spirit Could control 
the conditions so as to write correctly. They will 
find that when the conditions are not submissive, 
the'highest circle of spirits can not write correctly. 



250 LIGHT FROM THE 

and they will find that such spirits, being incompe- 
tent to control all conditions, have been charged by 
mediums and others with writing falsehood and de- 
ception. Nor is it an uncommon thing for persons 
to accuse their nearest relatives in this sphere of a 
baseness they would not dare to affirm when they 
were in the body. All for what ? Because they 
have tried to write the truth, but failed — failed be- 
cause the condition of the medium made it impos- 
sible. But the medium asks, Why do spirits try to 
write when they can not control the medium ? Why 
make an effort which results in deceiving the me- 
dium or others ? We will write as we will with this 
medium. We will explain. We will answer the 
questions. 

Mediums who are not passive need to become 
passive. They are not what is desirable without it, 
neither can a correct communication be given when 
the conditions are not under the control of the com- 
municating spirit. To gain this control over the 
conditions, and make them submissive to our will, 
exercise in writing is indispensably necessary. We 
can not control without exercise, neither can we 
exercise without control. When we exercise a me- 
dium we must move him. That is not an exercise 
which does not control to move. When we move 
we must do something. We can not move without 
it. The movement is exercise. It is one form of 
the exercise necessary to control the medium. By 
movement we write, and we write as we can. We 
write, and when we write we exercise the medium. 
By this exeicise we gain control. He gradually 
becomes passive, and the conditions yield to our 
power. 

During the progress of disciplinary exercise, the 
medium will write as the spirit can. The spirit will 
not write as it can not. In some exercises, it can 
write correctly, and in others it has not succeeded. 



SPIRIT WORLD. 251 

Why then write ? Ask the school boy. Ask him 
why he takes the pen — he can not write. He takes 
the pen to learn. He moves his hand, and the move- 
ment is an exercise to gain control, and learn how 
to form the letters correctly. Does he succeed 1 
He succeeds to move his hand. But how are the 
letters and words formed ? Are there no errors, 
and is he an evil spirit because of those errors ? 
There is a true copy before him. Why does he not 
imitate the copy 1 Alas ! discipline must be had. 
Exercise must remedy defects, [ustruction must 
control deficiencies. But tvhy does he write ? He 
replies, I write to learn. I write to remedy the 
defect of ignorance. Will the medium understand 
why spirits write, when they are unable to write 
correctly ? Does he need to be informed, that they 
write as well as they can. Need he be told, that 
they imitate the copy of truth in nature, as well as 
they can control the hand to form the letters? The 
medium does not see the copy, but the spirit who 
controls, as it can, sees it. The spirit endeavors to 
imitate it, to write it exactly ; but the medium com- 
plains because it is not better executed. Has he 
not reason to be thankful for the aid which moves 
the hand ? Is not the movement of a hand, without 
the exercise of any volition on the part of a medium, 
evidence of an invisible power ? Is it not evidence 
of the presence of spirits ? And is not the evidence 
of the presence of spirits of more consequence to hu- 
man enjoyment than all other things? 

Mediums must learn wisdom, or not be wise. 
They must not write without aid from spirits. When 
they receive aid, it is not from an evil spirit. A id is 
not evil. Aid to make the mind wise is not evil. 
And what is not evil can not be imparted by that 
which is evil. Evil can not do good. Evil can 
only produce evil. An evil spirit could not, and 
would not do good. What is good is not evil. Good 



252 LIGHT FROM THE 

spirits may be unable to control all things. Good 
spirits may be unable to write correctly with all 
who desire it. Under the circumstances, what will 
the medium do ? Will he wait patiently, or will he 
condemn those who may wisely act, and do all they 
can for his benefit ? Some will write as we can, 
others will refuse our aid. But who suffers ? Has 
the medium no faith in good spirits ? Has he no 
hope of redemption ? Are evil spirits always to dis- 
turb his repose ? Why do evil spirits haunt one 
medium and not another ? Is he more in affinity 
with that class ? He does not welcome their 
presence, and yet they write what he rejects. What 
is the reason ? Why are some persons more troub- 
ledjWith evil spirits than others ? No evil spirit 
comes to write with this medium, why should they 
with others? We will write the explanation. 

Mediums write with the aid of spirits. Spirits 
control as they can. Spirits do not control what 
mediums write without their aid. Mediums are con- 
trolled by other causes, which make them positive 
against the will of spirits. In this condition they 
are only partially controlled by us. When they 
are only partially under our control, the medium 
controls what we do not control. By control, we 
mean control of the hand and mind of the medium. 
Though we are able to move the hand, yet, if we 
can not control the mind so as to be without influ- 
ence of aid or resistance to the movement, the wri- 
ting will be imperfect. Mediums discover the im- 
perfection, and impute the same to the influence of 
an evil spirit. When they have determined this 
conclusion, they are not passive, but otherwise. The 
will of determination is against us. That will con- 
trols. That will appears in the writing. It is not 
the will of the spirit. He alleges that an evil spirit 
writes. This is the decision. The decision is writ- 
ten, but written as his will controls. But why did 



SPIRIT WORLD. 253 

the spirit move to write what was wrong ? The 
spirit did not move to write what was wrong. It 
moved to write what was true, but the will of deter- 
mination, being against the spirit, controlled the 
movement wrong. The medium is not passive, and 
the will of the spirit is defeated. But why does the 
spirit write again the same thing? It writes to cor- 
rect the error. It controls all it can, but defeat is 
realized. Is the spirit evil 1 Who, then, is not evil ? 
The spirit is baffled, and the failure is what the con- 
ditions render unavoidable. That which is unavoid- 
able is not criminal, but, when disappointment 
ensues, it is unfortunate. Such is what we see in 
the first stage of progress Vvith mediums. 

Mediums desire correct communications. Spirits 
desire to gratify them. The medium calls for a com- 
munication from some friend in the spirit world. 
The spirit comes. He is present. The medium 
asks the spirit to write his name. The spirit re- 
fuses. The medium then doubts the presence of 
such spirit. He doubts what has been written. The 
doubting is will in resistance. It is agitation in op- 
position. The agitation is will uncontrolled by 
spirits. Under this condition, little else need be ex- 
pected than confusion. The writing will be as dis- 
cordant as the mind is disqualified. But why do 
spirits attempt it ? The attempt is to exercise, to 
gain control. Without the exercise no progress 
could be made. But why did the spirit refuse to 
write its name ? There are many reasons in most 
cases. The medium is not controlled by spirits to 
write what is known. He is not a medium to control 
spirits, but to be controlled by them. He may be 
in a condition so positive as to prevent the spirit from 
writing the name. He may be in a condition which, 
if like tests were to be answered, would summon the 
curious, who would annoy him, and divert the object 
of his office from the design of spirits. He may be 

L 



254 LIGHT FROM THE 

in a condition which, to answer such questions, 
would make him useless as a medium of writing, by 
increasing the positive will of his mind against 
spirits. His anxiety, his solicitude about such tests, 
together with the astonishing nature of our answers, 
accompanied as they often would be with recital to 
others, would render excitement the theme of his 
being, without encouraging that dispassionate inves- 
tigation with which all truth should be pursued. 
And besides, there are some temperaments of that 
character which would be most sure to be disadvan- 
tageous^ affected by conditions, which are not cal- 
culated to promote passiveness to the will of spirits. 
Refusal is a test of wisdom, when the mind needs it. 
The mind needs it, when evil is prevented by it. 
Evil is sometimes prevented by withholding evidence 
of the identity of spirits. 

Minds in the body are partial to spirits. Some will 
rely on one, and some on another. Spirits do not 
wish to encourage this partiality. It is wrong. 
What we say will not be contradicted by any other 
spirit. But the practice, which selects one spirit in 
preference to another, is not always wise. The 
practice is unwise, in most cases. What is unwise, 
we do not wish to encourage. This will account 
for refusals which have not been in harmony with 
inquirers who have sought to test our identity. 
Tests of identity are proper and improper. They 
will be answered or not, as they are proper or im- 
proper. They are proper under certain conditions 
of the mind, and they are improper under other con- 
ditions. If we desire to make a medium of the in- 
quirer, the less test questions are answered, the 
more passive he will be to our control ; because his 
anxiety and expectation being less active, qualify 
him sooner to write than he otherwise would do. 
The medium will be sooner prepared without en- 
couragement than with it, in most cases. He will 
write what spirits write, and no more. He will not 



SPIRIT WORLD. 255 

expect to direct us when no encouragements to that 
effect have been offered. But if spirits were to 
write answers to test questions, this book could not 
have been written by us with this medium. To an- 
swer such questions would gratify the inquirer, but 
it would also absorb the whole time of the medium. 
In view of such wisdom, inquirers may learn the 
reason for what we have done, or not done. Soon 
we shall make known other reasons. We shall not 
refuse what will be profitable to mind to know, 
when in our power to make it known. But minds 
need not be told, that we do not know every thing. 
Neither need they be informed that spirits are not 
infinite in wisdom. Some spirits are more wise 
than others. And mediums would do well to con- 
centrate their minds on such as are capable of tell- 
ing them something which they do not know, 
instead of consulting those no wiser than themselves, 
in which case greater power of control might be 
exercised over them, and fewer errors occur in wri- 
ting. 

Mediums must not expect perfect communica- 
tions in imperfect conditions. No spirit, who has ever 
communicated a message to men, is as perfect as it 
will be. Perfection belongs to God alone. Spirits 
are only perfect in degree. So far as they fall short 
of the infinite wisdom of God, just so far are they 
imperfect. What reliance, then, can be placed on 
a communication, originating in a spirit of imperfect 
wisdom ? What confidence can a mind exercise in 
any writing, not under the direct control of God ? 
How many mediums have ever been under such con- 
trol ? No one is now moved to write by the direct 
control of God. No one ever was moved to write 
by such control. The wisdom of God was never 
engaged in the infinite plenitude of its fulness, to 
control any human mind. All revelation has been 
made through agencies. These agencies are spir- 
its. Spirits are agents of God to reveal wisdom. 



25G LIGHT FROM THE 

But they can only reveal the wisdom they'possess, 
and that wisdom is not infinite. Can mind rely 
upon that wisdom ? If it can not, what will it 
rely upon ? It will not rely upon that which is not 
wisdom. There is no reliance which can be safely 
trusted, if wisdom be rejected. Let the mind reject 
the limited wisdom which has been revealed, and 
who suffers ? What condition will that mind be in, 
if it reject wisdom, because it is not infinite ? Sup- 
pose it were possible to disclose infinite wisdom, 
would the mind comprehend it ? Infinite wisdom is 
disclosed in the infinity of God's works, but what 
spirit comprehends what it has not seen or examined? 
What spirit has surveyed that which has no limit ? 
And if it has not comprehended infinity, how can it 
impart to others that which it does not itself possess? 
How can it describe what it has not seen, or make 
known that which it does not know ? 

Mediums and others are interested to receive com- 
munications from the highest possible circle in this 
sphere. Some will not be satisfied, unless the com- 
munications originate from Jesus, and others demand 
even his signature to command their respect. The 
condition of mind, which repudiates the truth, unless 
sanctioned by a name, is peculiarly unfortunate. 
Whatever of respect mind may cherish for the 
names of wise men of other generations, their names 
have nothing to do with facts, and were it possible 
for such spirits to respond directly to the inquirer, 
the response would not differ from the answer we 
should return. Jesus would answer as the condition 
of the inquirer demanded. He would answer to in- 
struct him in wisdom, and he would adapt his mea- 
sure of wisdom to the understanding of his auditor. 
Would we not do the same ? Would it be service- 
able to do otherwise ? Hence, it matters not to the 
mind instructed who teaches, only so that wisdom is 
taught as is adapted to the improvement of the 
mind. What one spirit would say, another would 



SPIRIT WORLD. 257 

say ; for there is no inharmony in the mode of in- 
struction with spirits, 

But mediums have their partialities and their 
preferences. One must have the sanction of Paul, 
another of Luke, a third of John, and a fourth of 
Matthew. This will satisfy them. It might not 
satisfy others. They would not believe that the 
apostles of Jesus who lived in the body more than 
eighteen hundred years ago, have really conde- 
scended to visit so remote a generation and re-per- 
form the duties which they have once discharged. 
Indeed, the law of progress involves the supposition 
in difficulty. Eighteen centuries ought to advance 
spirits sufficiently in the wisdom of God to teach 
spirits. And what this period of time ought to have 
done has been done. They are the teachers of the 
second sphere, as we would be of the first. As we 
are taught by them, so we teach others. That 
Paul, or any other apostle of Jesus, has directly 
communicated with minds in the body is not true ; 
but it is true, that they have communicated through 
the agency of those they have sought to instruct. 
What is communicated in the name of the apostles 
is not true of them in person, but is true of them by 
agency. Spirits of this sphere are students in the 
school of wisdom, and the wise of other generations 
are our teachers. The students of this school com- 
municate the wisdom they have received, and in 
the degree they have found. Whatever they have 
found of wisdom is from above. They have received 
wisdom as they have progressed, and progressed as 
they have received. That wisdom is from the 
sphere of the apostles. Hence, the student impart- 
ing the knowledge desired, gives it the sanction of 
those names which will command veneration. The 
spirit, not being the author of the wisdom it has re- 
ceived, allows the credit to a higher circle and 
sphere, who have instructed him. No spirit above 
wisdom in the second circle, would adopt a signa- 



258 LIGHT FROM THE 

ture not its own. It is a degree of wisdom common 
among minds in the body, but wisdom of more ele- 
vated circles prefer no dissimulation to encourage a 
sentiment, which the wisdom of heaven will forever 
uphold. It is not consistent with human understand- 
iug, whatever may be the truth with spirits. 

Mediums and otheis, who rely upon names, are 
likely to reject the truth, when the name of the in- 
structor is not of their peculiar faith. They often 
set aside facts when presented by a spirit against 
whom their minds are biased, ff the spirit enter- 
tained views dissimilar to their own, while in the 
body, they feel a degree of repugnance to his instruc- 
tion. They regard his views with distrust. Hence, 
the announcement of the real name of the communi- 
cating spirit, is sometimes properly withheld. It 
would do harm to make it known, because it would 
prevent the truth from being received by those who 
need it. The medium is not prepared by instruction 
to understand, that what might have been the opin- 
ion of the spirit in the body, that opinion is subject to 
the control of facts in this sphere. The experience 
of over fifty years has wrought many changes in the 
mind of the writer and his associates. We are not 
unbelievers in revelation now. We are not in many 
things as we once were. Nevertheless, the medium 
makes no allowances. He judges from what he has 
heard or read. Hence, the writing of a name is 
nearly equivalent in his mind to an endorsement of 
of the peculiar views of the individual while in the 
body. An endorsement of those views would be 
detrimental to the progress of mind, because some of 
them were erroneous. No spirit who communica- 
ted with the prophets, or inspired the apostles of 
Jesus, ever gave its name. No spirit who writes 
with mediums in this age will give its name, unless 
the conditions of mind require it, and no wrong im- 
pression of sentiment be encouraged by it. The 
names of guardian spirits will sometimes be given, 



SPIRIT WORLD. 259 

as they have been ; but the interested must know 
only what is adapted to the good of mind. 

Mediums will learn that wisdom may be impart- 
ed to them from a circle, which is not as they are. 
Some mediums have complained because the com- 
munications received, contradicted their views of 
wisdom. They have solicited communications 
from spirits who would write agreeably to their 
wish. They have been accommodated. Were they 
satisfied with what they asked and received? No ; but 
they were more discouraged than ever. They want- 
ed nothing which would contradict their wisdom. 
The spirit wrote only as they requested, wrote what 
they desired, wrote only their minds, and were they 
satisfied ? Alas ! Then, they said, it was their 
own minds. Then they said, it was of no use for 
them to sit, because spirits wrote only what they 
thought, or might have thought. Then they said, 
other mediums do the same, and though the hand 
be moved by aid of spirits, yet there is no wisdom 
in the writing. Who is to blame ? Did not the 
spirit write as circumstances demanded ? The me- 
dium would not submit to a contradiction of his wis- 
dom. Such contradiction he would impute to an 
evil spirit. The evil spirit could not correct him, 
because he would not obey. He must have some- 
thing agreeing with his notions of consistency and 
truth. He would have nothing else. That he re- 
ceived. With that he is dissatisfied. Who is to 
blame ? Is the medium ? No. What then ? It 
is the condition of his mind. He is not passive. 
That condition must be changed. He will not 
change it. He opposes what will change it. But 
who suffers 1 The medium may answer this ques- 
tion. 

Mediums desire what is most agreeable to their 
minds. They write with our aid. But they wish 
spirits to aid them in many ways. Some desire us 
to write what we do not know. Others desire us to 



260 LIGHT FROM THE 

write only what will advance their temporal gain. 
When we are asked what we do not know, how 
shall we answer ? We will answer, but our an- 
swer is not satisfactory. The medium thinks the 
spirit should know, and, if it do not know, he dis- 
trusts its ability to communicate any truth. He is 
mistaken. The spirit may know what it is impro- 
per to communicate, lest others be injured by it. It 
may not know and yet learn. It may write, that it 
is not a subject which belongs to the object of its 
mission. But nothing will satisfy. Spirits are not 
spirits, because the demand of the medium is not 
complied with. Who suffers ? We see who suf- 
fers. We see some mediums who have refused to 
sit for communications. We see the reason. We 
see other reasons, and we see what we will not do 
to give them satisfaction. We will not write an 
untruth. We will not write as they demand. We 
will write what is proper and true, what is wise and 
good. Such persons as will not sit to receive com- 
munications of this character, must write with 
their own wisdom to control, and receive the re- 
ward which it has to bestow. 

Mediums will learn that wisdom is not in silver 
or gold. Persons sometimes seek information of 
spirits, respecting concealed treasures. Mediums 
qualified to write with the aid of spirits, will write 
what they must do to find it. The treasures of 
heaven are what spirits seek to disclose. Mediums 
will find what is worth more than earthly treasures, 
if they do their duty. They will find what wealth 
can not purchase. But when others desire to con- 
sult spirits to aid them through mediums to find 
gold or silver in the earth, the wisdom of this cir- 
cle will not gratify them. It is not our object to 
make men rich without industry, nor even then in 
any other thing but such as we possess. The me- 
dium who desires to aid in such an enterprise as 
most concerns worldly wisdom, the getting of gold, 



SPIRIT WORLD. 261 

will assuredly be disappointed. It can not be other- 
wise. The desire and anxiety which he will ne- 
cessarily feel on so exciting a subject, will control 
the wisdom exercised by spirits to enlighten minds. 
No medium should allow himself to sit for any such 
investigation. The whole matter will end in con- 
confusion and disappointment. We see who have 
been deceived, and deceived by their own condi- 
tion. When mediums wish to realize the truth, 
they must be passive. When they are not passive, 
they will not rely on what may be written. If they 
would know the truth, we would write it ; but when 
it is impossible to write the truth, no blame should 
be attached to us for what is wrong. Under the 
excitement of money-seeking, it is not possible for 
a spirit to control the subject, as it would be in most 
cases beyond its power. Nevertheless, the spirit 
may attempt it. It may try to dissuade the mind 
from the whole subject. But we see that only a 
few mediums are sufficiently passive to write what 
will do good. We see minds operating to find 
money in some secluded quarter of the earth. We 
see them operating mostly with undeveloped me- 
diums. They often consult clairvoyants. Clair- 
voyants are no more reliable than writers. They 
will see, but what do they see % Do they see what 
spirits unfold ? If so, all is well. But if they see 
what the will of the operator mirrors on the mind, 
must it necessarily be true ? In the first stages of 
clairvoyance, as in writing, the medium is not pas- 
sive. When the medium is not passive, he is not 
under the control of spirits. Who, then, does con- 
trol ? The one who operates. The one who ope- 
rates controls when we do not. Who operates with 
clairvoyants ? Who overcomes their normal con- 
dition ? Can not he who overcomes the normal con- 
dition transfer his impressions, or even the impres- 
sions of the company to the subject ? And if he 
will an impression on the mind of the clairvoyant, 



26Q LIGHT FROM THE 

and the clairvoyant utter that impression, whose 
impression or work is it? Certainly spirits have 
had nothing to do with the whole matter. The me- 
dium is a medium of human thought, and if the 
thought should deceive any one, who would be to 
blame ? 

In this way, minds in the body will see that what 
has been imputed to spirits does not belong to them, 
but originates with the deceived mind who operates 
so as to induce the impression. There need be no 
reliance on what is communicated under such a 
state of things. But if minds in the body desire 
to pursue their own work, and be euided by their 
own impressions, they must be willing to receive 
the reward they have sought — disappointment. We 
will write what clairvoyants and others, soliciting 
aid in such matters, will find true to their progress 
in wisdom. Never sit for such a purpose, until 
spirits shall direct. When they direct, they will 
control all things well. But when we direct, who 
will write the truth, or what conditions are neces- 
sary to the attainment of facts ? We will answer. 
When the truth is desired, and nothing but the truth, 
no will of others will be exercised over the mind 
of the medium, save what is impressed by spirits. 
What we impress will be reliable. But what others 
in the body may do, is not a work for which we are 
responsible. The medium should be free from sur- 
rounding influences of minds in the body. He 
should not be controlled by them. But this condi- 
tion is not always attainable in the early progress 
of mediums. It requires time and discipline to 
write only ivhat will be found true. The medium 
will be able to decide this qualification. When 
spirits can control him to write what they will, and, 
if necessary, contradict the expressed opinions of 
others who are present, it may be regarded as evi- 
dence, that he has become so passive as to be com- 
petent to communicate only the truth. But, when 



SPIRIT WORLD. 863 

the medium shrinks under the contradiction of in- 
quiries, and writes only in harmony with their ex- 
pressed will, no reliance need be placed on the com- 
munication. Whatever control the spirit may have 
exercised, it was not competent to write as was de- 
signed. The same rule will hold good in regard to 
clairvoyants. The clairvoyant, who yields to the 
contradiction of other minds, is seen to be under 
their control, and so far as he may yield, so far er- 
ror will be inwoven with his subject. Hence, per- 
sons seeking for the truth would do well not to will, 
wish, or desire any thing ; but let the medium say 
what is truth as aid is given. These hints are not 
intended for those mediums whom discipline has 
qualified for a faithful discharge of their duties, 
but for such as are not wholly passive to our con- 
trol. The medium who writes will know when 
* he is passive by what we have written. He can 
very readily inform himself how far his communi- 
cations are reliable by the concern and desire, which 
he has exercised while in the attitude of writing. 
He may well know by the character of his com- 
munications. If they are contradictory or untruth- 
ful, he will see that he is not passive, and conse- 
quently needs more discipline and time to prepare 
him for the office he holds. 

We see some who become impatient, but we see 
others patient. We shall succeed with the latter, 
but not with the former. It is our wish to gain 
control of all minds, to make all persons mediums 
of wisdom. We design to do what others who are 
mediums well understand. We would reform the 
world. We would harmonize the conflicting con- 
ditions of humanity. We would impress the wis- 
dom of heaven on the hearts of men. We would 
glorify God. We would write his wisdom on the 
temple of his hands. We would work his grace 
and truth into all minds. But who will aid our en- 
deavor ? The medium who is submissive to our 



264 LIGHT FROM THE 8PIRIT WORLD. 

control. The medium whom we can inspire with 
the song of redemption. The medium whose mind 
is impressible by our works of impression. The 
medium who is not controlled by human weakness 
and folly. The medium who writes without fear 
or favor of men. The medium who is not controll- 
ed by the ignorance of sectarian idolatry. The 
medium who writes without wrongs of deceived 
minds to influence. The medium who seeks truth 
and wisdom from heaven. Such will be mediums 
of light and peace to the world in darkness and con- 
tention. Such will be heralds of salvation to minds 
in sorrow and despair. Such will be messengers of 
wisdom and bliss to minds in ignorance and tears. 
The medium who serves God by doing good to the 
world, will receive a crown of rejoicing which the 
wisdom of earth has not to bestow, when the open- 
ing world of light shall break upon his spirit from * 
the sphere where angels dwell. Then what spirits 
have done to make him wiser, will be wisdom to 
make him happier. Then what he has sacrificed 
in works of good to his race, will be more than 
what works of indifference to the voice of angels, 
can impart. Then what he now sees only in part 
will be more fully revealed, and he will not need 
what others will need, when they reach the city be- 
yond the valley of darkness and doubt. Then 
what we have written and taught in these pages 
will be understood, and obeyed. Then wisdom 
will write with him and inspire him with the bless- 
edness of God. Then the writing of spirits will be 
no new theme ; for he will see who controls, and 
the wisdom that controls all conditions of mind, so 
as to instruct and write what will do good. Then 
Jesus will write for him, and what he writes will 
not be disregarded but obeyed, and his spirit will 
progress in the knowledge of the truth forever and 
ever. 



/o 
(written by the spirit of a young lady to her brother.) 



My apology for this disclosure is, that I wish you to know the 
truth. You never saw me in the body. I am a stranger to you. 
I am a stranger to many who may have an interest to know the 
misery I suffered during a briet sojourn on earth. I have a dear 
friend, a brother, who knows my unhappy life ; yes, my dear 
brother is a brother still. He mourned my melancholy fate. 
He saw me degraded, but he never forsook me. He saw me 
ruined in the sight of the world, but he still loved me as a brother. 
Oh, my brother ! what can I do to requite your favors to me in 
the day of adversity, in a day which tried your soul, in a day 
bitter with shame to your heart — not that you had done wrong — 
Heaven forbid ! but I, a weak and imprudent sister, had submit- 
ted to the ignominy, the treachery of a base heart, and been 
lured by the fascinations of a serpent, who beguiled me in my 
innocence. The monster still lives — still survives the wreck his 
passions have made. He will live when my shame shall be re- 
membered no more. He will live, and, living, feel the quiver 
which bore my body to the land of graves. He will live, oh my 
brother !" be not angry that he lives ! The world-wide charity of 
your benevolence will suffer no wrong by a clemency, diffusive 
as the morning light. I linger near you to console a heart, bleed- 
ing for the misery which led me away from scenes that mocked 
the wail of a repentant sister — scenes which disturbed the soli- 
tude of weary hours — scenes which forbade me friends — scenes 
which made every nerve of my body to convulse with fear — 
scenes which wrought decay to my weak frame — and scenes 
painful beyond the endurance of contemplation. 

I turn, and wherever I turn, I see my brother, dismayed with 
the foul mind that murdered my hopes of life. I see him no 
where consoled with the smile of gladness, with which he was 
wont to greet me in my chamber of despair. I see wrong — a 
dark cloud still lingers above and around his head, to curse the 
day made dark by the man, who ruined the hope of a confiding 
brother. Oh! and may I call him brother ? May I call him 
what my deed, my wrong, would never justify? Yes : He is my 
brother. He was my brother. He will not disown me. Alas ! 
he did not disown me, when all other friends forsook me. He 
will speak of me, and call me, sister. He did call me, sister, 
when others blushed to own me such. And can I forget my 
brother 1 Can I forsake when he never forsook ? Can I dis- 
own when he was always true 1 Never, no, never. 



266 LIGHT FROM THE 

I see what he sees not. I know what he does not know. All 
other hearts are not as his. All other minds are not as his. Hi3 
dear spirit I love — love because it loved me — love because no 
other love visited me with a smile — a tear — a tear in smiles. No 
other love came to my sick chamber with such cheerfulness, 
such readiness, such anxiety, such sympathy, and such pity, as 
that which melted my soul with gratitude that I had a brother 
in the day of misfortune. Did I not have friends? Did I not 
love and confide in my friends ? I will say, I had many — many 
who were near to my heart. I was gay, cheerful, and happy. 
I was welcomed to the circles of the wealthy though dependent 
— dependent, as my brother knows, on his arm for protection. I 
mingled in the society of the fashionable, for my brother was the 
pride of literary merit ; yes, the merit of an offering which 
minds welcome to drawing-rooms of a populous city — a city 
desecrated by the relatiou I am about to give. 

Oh, that my brother could seethe work! Oh, that I could 
give even a faint sketch of my wretchedness, when we met after 
my mission of wrong — more wrong in another — had been con- 
summated ! The task overcomes the capacity of recital. I saw 
him — him whom my brother loved, and because my brother loved 
I loved also. The mind of one was the mind of the other, I was 
deceived — he was deeeived — both were betrayed. In the be- 
trayer I reposed confidence, as I would in a brother. Oh ! how 
misplaced ! But I was weak — not wioked— ior I never had 
been taught that it was wrong to confide in a professed servant 
of Jesus — a minister of the Gospel. No; I had no wisdom to 
protect me against wrong from such a quarter ; no suspicion to 
indulge that he would injure me, and no counselor to forewarn 
me of impending ruin. In that mistaken confidence 1 loved a 
man — a deceiver who has made wretched more souls than mine. 
He professed love — love which thrilled my heart with the im- 
pulse of affection — love that seemed to pervade my whole nature, 
and offer visions of delight to my ardent hopes — love which 
Bought only what would contribute to the luxury of anticipation, 
and distrust no promise of pleasure which his liberality had to 
bestow. He was my counsellor when the dark hour of tempta- 
tion came. He was my trust when we anticipated all that hu- 
man minds could expect- He was my wisdom to do what no 
mind asks me to relate. Oh, my God ! Oh, my soul ! Oh, my 
brother ! Who was deceived ? Who was wronged 1 Who 
was betrayed 1 Never, no, never, need such work be vindica- 
ted while mind is mind, and God is judge. Never, let my soul 
taste again the curse which pollution brings to damn me with its 
wrath and misery. Never, so long as law is true to mind, and 
mind is controlled by law. No : nor will the law unbindj the 
wrong which deceived and wounded my trutsing spirit. "It is 
that which makes me write a confession of my shame. It is that 
law, and violation of law, that wounds, but not to heal, which 
demands words of penitence from a spirit out of the body as well 
as in it. Oh ! what words will reveal my sorrow 1 What words 
will atone for the infatuation of a deluded and ignorant child; 



SPIRIT WORLD. 267 

drawn away from the path of duty to God and duty to friends, as 
well as respect for myself? Words will not atone. A bleeding 
mind, a wronged innocence, a conscience defiled, a soul degra- 
ded, a character injured, are these the dregs of bitterness that fill- 
ed my cup of misery, and which must live to haunt my spirit 
when my body has returned to dust? Oh, dearest brother! 
thou hast not known, because thou hast not seen nor telt the 
sweetness of a mercy which whispers forgiveness like that which 
melts the soul ot injured virtue in this world of tenderness and 
compassion. Thou hast not forgotten our dear mother's love, nor 
hast thou denied the love she sought to impress on our minds in 
childhood. Thou rememberest well her kind voice that spake 
to us words of wisdom in love, and thou knowest that her kind- 
ness commanded our natural ignorance with subduing power, 
and won our obedience to the path of right. Oh ! what impres- 
sions have been made upon my soul by the tenderness she would 
manifest toward her children ! What melting compassion beam- 
ed on her countenance, as she taught us to love the holy message 
ofmercy, revealed from heaven! What reverence dwelt on her 
brow, when she read the words ol that divine Savior who said, 
" Neither do I condemn thee: go, sin no mure." Heaven is mer- 
ciful. Spirits are merciful in heaven. Oh! that you, and all 
who are interested in my narrative, might realize how blessed 
are they who find mercy, in doing what mercy requires. Oh, 
that minds who have made me unhappy, while in the body, be- 
cause another had wronged me, might contemplate what I see, 
so that wisdom and love might temper the blast to the shorn lamb, 
and offer shelter to the shelterless ot misfortune. Oh ! that wrong, 
which bewitches and beguiles the ignorant from the path of duty, 
might be overcome with the day, whose morning glories never 
fade, and whose rising sun never sets. Oh ! that he whose wrong 
bore my wasted body to the grave, might find repentance unto 
life, and smile with no deception on others as I once fondly 
believed he did on me. Never can I hate such sweetness as 
wronged me of my innocence, my name, my all on earth, when 
no injustice, or wrong, or misery, consumes the natural instinct 
of enjoyment. Never could I regret that I loved him with more 
than respectful attention, but I do regret that my love was unre- 
lated, and I was deceived by professions devoid of all truth. I 
lo regret that what willed me to shame had not been disclosed 
to my mind, ere the wretchedness 1 occasioned should have burst 
upon the heads of the innocent. Yea: I do regret that others 
were as unwise as myself, and yet not wise in the wisdom of 
heaven. 

I am where no clouds of sin, no works of wrong, no voice of 
reproach, no words of unkindness can mar the peace of my soul 
forever. Oh, how little did I anticipate that such would be the 
end of all my troubles and sorrows. How dark was my prospect 
on the bed of death ! How sad and gloomy was that lone night 
when all earthly good vanished in despair! How mournfully 
did my brother look upon my faded countenance, and yet not a 
word of consolation could he impart ! All was still and silent as 



S 






268 



LIGHT FROM THE SPIRIT WORLD. 



the moonless night, undisturbed by the flutter of wind or storm, 
I gazed upon the darkness more dark by the flickering lamp, more 
dark by the dreary grave which stood ready to embrace me. Oh, 
what sensations came over my soul ! Then I sa d ; Oh, my God ! 
have mercy on me ; save, oh, save the erring child of misfortune. 

I saw a bright messenger enter the room, whose smile 1 recog- 
nized as the smile of a mother. She came a spirit. Oh, and is 
this my dear mother who warned me of danger, and whose coun- 
sel I welcomed when a child ? Oh, my mother ! what have I 
done which should call you from the spirit land, I whispered to 
my soul ? Oh, what must I do to go where you have gone, and 
share the glory which dwells on your brow? 

She smiled and said, work out the wrong from your heart.and 
prepare to follow me. I saw her no more till we met in heaven. 
Then my spirit rose on wings of hope and trust. I had sinned, I 
had sorrowed, but I found no resting-place for my grief- worn 
mind till my fond mother came as a spirit to bind up my wounds, 
and console me in the hour of despair and death. What will 
you say, my friend, to this narrative of lacts ? Will you write 
what will not work without a repentance 1 No : Then ask, my 
brother, now on a visit here, to go and do likewise. You will 
not write what will do no good, and hence my further history is 
omitted. 




Errata.— Several typographical errors may be noticed which 
the reader will readily detect, as on page 83, line 16 from the top 
for "fasting" read feasting^ 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Nov. 2004 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-21 1 1 



LIBRARY OF CONGRESS 




IIII 11 
013 444 709 6 



